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Epworth 





Catechism 



OF 



Christian t 
Doctrine 



TAUGHT IN METHODISM 




THE 



^pworth Catechism 



CHRISTIAN DOCTRINE 



AS TAUGHT IN 



METHODISM 
/ 

BY W. W. MARTIN, MA. 







NEW YORK : HUNT & EATON 
CINCINNATI: CRANSTON & CURTS 



LIBRARY I 
ONQRESS I 

KINGTON 1 



THE 

OF CONGRESS 



WASHINGTON 




^ 



b 






$ 



Copyright, 1893, by 

W. W. MARTIN, M.A., 

Brooklyn, N. Y. 



TABLE OF CONTENTS. 



God (4-9) : 

I. Concerning His Existence. 
II. Concerning the Proofs of His Ex- 
istence. 
III. Concerning the Names of God. 

The Godhead (10-12) : 

I. Concerning the Unity of God. 
II. Concerning the Trinity. 

Attributes of God (13-18) : 
I. As Related to Personality. 
II. As Related to Creation. 
III. As Related to Character in Man. 

God and the Creation (19-24) : 
I. Concerning the Creator. 
II. Concerning Creation. 

III. Concerning the Order of Creation. 

IV. Concerning the Likeness of Man 

to God. 

God and His Providence (25-29) : 
I. Concerning the Godhead and 
Providence. 
II. Concerning the Evidence of God's 
Providence. 
Sin (30-35) : 

I. Concerning the Angels who 
Sinned. 
II. Concerning Adam who Sinned. 

III. Concerning Mankind and Sin. 

IV. Concerning the Sinner and His 

Reward. 

The Saviour (36-45) : 

I. Concerning the Human Life of 
our Saviour. 
II. Concerning the Person of Christ. 
III. Concerning the Two Estates of 
Christ. 
- IV. Concerning the Three Offices of 
Christ. 
V. Concerning Forgiveness of Sin. 



Salvation (46-54) : 

I. Concerning Its Source, as from 
God. 
II. Concerning Its Realization in 
Man. 

III. Concerning the Saved in Christ 

and the Law of God. 

IV. Concerning the Saved in Christ 

and the Family of God. 
V. Concerning the Experiences in 
the Christian Life. 

The Holy Ghost (55-57) : 

I. Concerning the Presence of the 
Holy Ghost. 
II. Concerning the Offices of the 
Holy Ghost. 

Christian Life (58-61) : 

I. Conforms to the Teaching of 
Scripture. 
II. Conforms to the Example of our 
Lord Jesus Christ. 
III. Conforms to the Influence of the 
Holy Ghost. 

The Christian Church (62-66) : 
I. Concerning Its Names. 
II. Concerning Its Ministry and 
Membership. 
III. Concerning Its Sacraments. 

Death (67, 63) : 

I, Concerning the Article of Death. 
II. Concerning Death as the End of 
Probation. 

Intermediate State (69-71) : 

I. Concerning the Abode of the 
Spirits of the Departed. 
II. Concerning the Old Testament 
Teachings respecting the Spirits 
of the Departed. 
III. Concerning the New Testament 
Teachings respecting the Spirits 
of the Departed. 



Table of Contents. 



The Second Coming of Christ (72-74): 
I. Concerning the Time of His 
Coming. 
1 1 . Concerning the Second Manifesta- 
tion of Christ. 

The Resurrection (75-77) : 
I. As the Work of Christ. 
II. As the Union of the Spirit with 
a Body. 

Judgment (78, 79) : 

I. Concerning Christ and the Judg- 
ment. 

Consummation (80) : 

I. Concerning the Eternal Kingdom. 

Articles of Religion (81-94): 
I. Concerning the Deity ; i-iv. 
II. Concerning the Holy Scriptures ; 
v, VI. 

III. Concerning Mankind ; vh-xii. 

IV. Concerning the Church ; xm-xv. 
V. Concerning the Sacraments ; xvi- 

XIX. 

VI. Concerning Masses ; xx. 
VII. Concerning the Marriage of Min- 
isters ; xxi. 
VIII. Concerning Worship in the 
Churches ; xxn. 
IX. Concerning a Christian Man's 
Obligations ; xxm-xxv. 

General Rules (95-97) : 

I. Concerning Avoidance of Evil. 
II. Concerning the Doing of Good. 
III. Concerning Attendance upon the 
Means of Grace. 



The Apostles' Creed (98-101): 

I. Concerning God the Father ; 1. 
II. Concerning Jesus Christ the Sav- 
iour; ii-vii. 
III. Concerning Salvation ; vm-xii. 

The Ten Commandments of Moses 
(102-105) : 
I. Concerning Duties toward God ; 
i-iv. 
II. Concerning Dutiest oward our 
Neighbor; v-x. 

The Nine Beatitudes of Christ 
(106-110) : 
I. Concerning the Three Impover- 
ishments and Blessedness ; 1- 
iii. 
II. Concerning our Three Dual 
Needs and Blessedness. 

(a) Need of Righteousness 
and Mercy ; iv, v. 

(b) Need of Purity and Peace; 

VI, VII. 

(c) Need of Succor and Re- 
ward ; viii, ix. 

The Lord's Prayer (ni-113) : 
I. Invocation. 
II. Concerning the Three Purposes 
of the Father. 

III. Concerning our Two Dual Needs 

and the Father. 

(a) The Need of Bread and 
Forgiveness. 

(b) The Need of Guidance 
and Deliverance. 

IV. Doxology. 



EPWORTH CATECHISM. 



GOD. 

i. Concerning His Existence. 

Ques. I. Who is God? 

Ans. God is our Creator and the Creator of all the 
world. 

COMMENT.— Our Bible, the Christian Scriptures, declares in 
its opening verse that God created the heavens and the earth. 
These witness to His handiwork. His own creation belongs to 
Him. We therefore are His. God, as Creator, is fundamental in 
Christian thought. 

TEXTS.— Gen. i, i ; Deut. iv, 32 ; Isa. xlv, 12; Amos iv, 13; Mai. ii, 10; 
Eph. iii, 9 ; Rev. iv, 11. 

Ques. 2. Where is God ? 

Ans. God is beheld in all His works. 

COMMENT. — All His works are marvelous. Solomon in all 
his glory was not arrayed in beauty equal to the beauty of the lilies 
of the field. The splendor of Nature and History have been revealers 
of God to the best minds of every age. And everything created, 
with or without life, with or without beauty, is demonstrated, upon 
examination, to be marvelous by the scientific mind of our own age. 
Hence the wondrous structure and order of things, when beheld, 
becomes a source of revelation of God to the reverent mind. 

TEXTS. — Job xxxvi, 24 ; Psa. lxvi, 8 ; Isa. xl, 26 ; Psa. lxv, 5 ; Psa. cvii, 
24 ; |Psa. xix, 1. 

Ques. 3. How is God known ? 

Ans. God is known from all His works, and from the 
Holy Scriptures, and from the Christian Church, and from 
the witness of Himself which He gives to the human spirit. 



6 Epworth Catechism. 

COMMENT. — The universe makes known God in His power 
and in His glory. The seasons — Spring and Summer, Autumn and 
Winter — make God known in His provident care for all living things. 
The Holy Scriptures make God known in His unwavering love for 
all the good, and His abiding anger against all the wicked. The 
Christian Church makes God known through its mighty testimony 
from all its members. The spirit of man may also know God ; 
for God has given His Holy Spirit to witness to our spirits, if we 
believe. Hence all men are without excuse, if they remain ignorant 
of God. 

TEXTS. — Psa. viii, 3 ; Eccl. vii, 13 ; Jer. li, 10 ; 
John v, 39; Rom. i, 2 ; 2 Tim. iii, 15 ; 
Eph. v, 23 ; 1 Tim. iii, 15 ; Rev. xxii, 16 ; 
Rom. v, 5 ; 2 Tim. i, 14 ; 2 Pet. i, 21. 

11. Concerning the Proofs of His Existence. 

Ques. I. Can God be seen ? 

Ans. God as Spirit cannot be seen with our eyes; 
but His presence is made manifest to us by all His 
mighty works. 

COMMENT. — God is Spirit ; we cannot see Him. But we 
know where He is. His presence is in all His works. Study of 
His works ever fails of noblest results if God's presence is not be- 
held. Men of reverent minds have ever walked foi-th in Nature 
and History with open eyes, and one of the oldest of names for 
such reverent souls is "The Seer." The concurrent testimony of 
all these great religious teachers is beautifully summed' up in the 
words of the nineteenth Psalm : 

" The heavens declare the glory of God, 
And the firmament showeth forth His handiwork." 

TEXTS.— John i, 18 ; John xiv, 7 ; Rom. i, 20 ; 1 Tim. iii, 16; 1 John iii, 8. 

Ques. 2. Can God be heard ? 

Ans. God's voice cannot be heard with our ears; but 
He has given us His word in the Holy Scriptures and in 
our hearts. 



God. 7 

COMMENT. — The Holy Scriptures employ no expression 
more frequently than this one, " And God said." Yet we know God 
does not speak to us as one person speaks to another. We have, 
nevertheless, His sacred word. All may learn its message. There is 
still another way by which we may hear God. It is through the 
heart. God speaks every day unto our hearts. It is because God 
speaks so clearly and plainly to all men, that for all time the most 
kind admonition is given to us in these words : 

" To-day if ye will hear His voice, 
Harden not your heart." 

TEXTS.— John viii, 47 ; Deut. xxx, 14 ; Psa. cxix, 16 ; Jer. vii, 23. 

Ques. 3. Can God be touched ? 

Ans. God's hand cannot be touched by ourhand, but 
His love and His kindness and His forgiveness — also His 
displeasure — may be felt in our hearts. 

COMMENT. — The greatest themes for Christian hymns are the 
Love, Kindness, and Forgiveness of God. Each awakens the 
deepest and most enduring emotions. The Christian faith involves 
the education of our hearts by God. It is true, and beyond con- 
troversy, that love and kindness and forgiveness appeal to the human 
heart ; and so God must be felt, in order that He may make known 
to us the depth of His love, the wideness of His kindness, and the 
mystery of His forgiveness. Hence it is said by God, concerning 
His loved ones : 

" I will allure her, 
And speak unto her heart." 

TEXTS.— Rom. v, 5 ; 2 Cor. v, 14 ; 2 Thess. iii, 5 ; 
Neh. ix, 17 ; Psa. Ixiii, 3 ; Psa. ciii, 4 ; 
Psa. ciii, 3 ; Matt, ix, 2 ; 1 John i, 9 ; 
Deut. vi, 15 ; Psa. vi, 1 ; Isa. xii, 1. 

iii. Concerning the Names of God. 

Ques. I. What name is given to the Creator of all 
things ? 



8 Epworth Catechism. 

Ans. The Creator of all things is called God ; this is 
the most common name in the Bible. 

COMMENT. — It was God who created the heavens and the 
earth. And we may not forget that the Christian Scriptures, both 
the Old and the New Testaments, suggest creatorship in the employ- 
ment of this word, God. It is a magnificent fundamental thought 
in Scripture that God is Creator. The name God should never be 
isolated from the fact of creation. The Christian is not left in vague 
uncertainty as to the origin of the world. His God is its author. 

TEXTS. — Isa. xlv, 18 ; Jer. xiv, 22 ; John 1, 9. 

Ques. 2. What is the name of God, peculiar to the 
Old Testament ? 

Ans. The name of God, peculiar to the Old Testa- 
ment, is Jehovah; but in our Bible it is translated gener- 
ally by the word, Lord; and God as Jehovah is revealed 
as the Saviour and guide of His people Israel. 

COMMENT. — God Jehovah constitutes the unique and majes- 
tic beauty of the Hebrew religion. In its unfolding, we discern the 
first greatest and nearest approach of God to man. God Jehovah 
draws near to man with largest helpfulness. He entreats man to 
forsake his sins ; promises him forgiveness and mercy. He also 
removes, through the disasters of war, famine, or catastrophe, the 
enemies of the good. God Jehovah is ever the friend of all those 
who trust in Him, and by His power saves them. 

TEXTS.— 2 Ch. xxxii, 22 ; Isa. lviii, 11 ; Psa. xxxii, 8 ; Psa. lxxviii, 52. 

Ques. 3. What is the name of God, peculiar to the 

New Testament ? 

Ans. The name of God, peculiar to the New Testa- 
ment, is Our Heavenly Father, and all Christians are 
taught when they pray to say: 

41 Our Father which art in heaven." 



God. 9 

COMMENT.— God, the Heavenly Father, is head of the great 
Christian family ; and we are^the sons and daughters of God, if we 
have received the adoption. It is the Fatherhood of God, which 
emerges ever into clearer light as the Christian religion unfolds all 
its manifold gifts to mankind. The human spirit finds rest in God 
the Father. His children experience the boundless love of the 
Father, and it leads them from victory unto victory, and crowns them 
with glory and honor. So constant is the Heavenly Father's care 
and keeping, so manifest do the proofs of His love become to each 
of His children — especially in Jesus Christ — that we are constrained 
to say, "Nothing shall separate us from His love." Yea, more, it 
seems in the face of this experience only the natural culmination of 
Christian definition to say, with the apostle John, that " God is 
love." 

TEXTS. — John xx, 17 ; Luke xi, 2 ; Rom. i, 7 ; 2 Cor. vi, 18 ; 1 John i, 3. 



THE GODHEAD. 

i. Concerning the Unity of God. 

Ques. I. Is God one ? 

Ans. God is one Lord, to be loved with all our heart, 
and with all our soul, and with all our might. 

COMMENT. — The Holy Scriptures teach undeniably the unity 
of God. Only one should receive our worship, and He is God. 
Only one may demand our obedience, and He is God. There is no 
distraction presented to the mind of man in the biblical doctrine of 
God. No being is His equal, either in knowledge or power. All 
beings are His creatures. They may contend with Him, but their 
overthrow in the struggle is unavoidable. He alone rules supreme. 

TEXTS. — Deut. vi, 4, 5 ; Rom. iii, 30 ; 1 Cor. viii, 6 ; Gal. iii, 20 ; James ii, 19. 

Ques. 2. Are there other gods ? 

Ans. God is the first and the last ; besides Him there 
is no God. 

COMMENT. — God is indeed alone, having no one like Him- 
self, having no equal. He is the Ancient One ; He was the First, 
He is the Last. Many have been the so-called gods. They have 
passed away, or are passing away. Many peoples, who have wor- 
shiped the so-called gods, have perished from off the earth, and with 
these peoples have perished their gods. The biblical teachings con- 
cerning the oneness of God are becoming more and more the faith 
of men. Idolatry is vanishing from the earth, and the worship of 
the one true God is rapidly extending and becoming firmly estab- 
lished among mankind. 

TEXTS.— Isa. xliv, 6; Rev. xxii, 13 ; Deut. iv, 39 ; Isa. xliv, 8 ; 1 Cor. viii, 
4- 

Ques. 3. What is it to know God ? 



The Godhead. ii 

Ans. It is life eternal to know Him, the only true 
God. 

COMMENT. — Apart from the knowledge of God, there can be 
no eternal life. Acquaintance with Him is imputation of eternal 
life. We may know Him. Helps to such knowledge abound. He 
has not concealed Himself in darkness. He is light. And all that 
cometh to the light cometh to Him. To be in His light, is to par- 
take of eternal life. 

TEXTS.— Psa. xxx, 5 ; John xvii, 3 ; 1 John iv, 8 ; 
John viii, 51 ; Rom. vi, 23 ; 1 John v, 13. 

11. Concerning the Trinity. 

Ques. I. Is God three persons? 

Ans. Our Christian faith accepts God the three per- 
sons — God the Father, and God the Son, and God the 
Holy Ghost. 

COMMENT.— The mystery of the Trinity is central in the 
Christian faith. It is inexplainable. Yet it is full of comforting 
thought for the believer. Communion with the Father and the Son 
and the Holy Ghost is the privilege of the Christian. The mind 
must ever be perplexed by that insolvable mystery; but the heart 
finds rest and peace in believing. The Christian religion is insepar- 
ably united to the doctrine of the Trinity. Each divine person is 
object of love and worship. Yet, for the Christian, God is one. 
This unity, involving the necessity of the Trinity, is a great mystery. 

TEXTS. — Rom. i, 7 ; James iii, 9 ; 2 Pet.' i, 17 ; 2 John 3 ; 

Phil, iii, 20 ; Heb. xiii, 8 ; James i, 1 ; 1 John iv, 2 ; 
John xv, 26 ; Acts xiii, 2 ; 1 Cor. ii, 13. 

Ques. 2. In what Name are Christians baptized ? 

Ans. Christians are baptized in the One Name of the 
Father and of the Son and of the Holy Ghost. 

COMMENT. — The sacrament of Christian baptism is per- 
formed in the One Name, which involves the three persons of the 



12 Epworth Catechism. 

Holy Trinity. It is thus that the peculiar and unique doctrine of 
the Trinity is kept ever fresh in the minds of all believers. 

TEXT.— Matt, xxviii, ig. 

Ques. 3. Is God the three persons taught in both the 
Old and New Testaments ? 

Ans. God the three persons is foreshadowed in the 
Old Testament, and is fully and clearly taught in the New 
Testament. 

COMMENT.— The Messianic portions in the Old Testament 
are clear in the delineation of a person who should come, being God 
in nature and the Saviour of mankind in His work. It is also cer- 
tain that the great and noble benediction, pronounced by Aaron and 
the priesthood upon the people of Israel, foreshadowed the three dis- 
tinctive relations to man of God the three persons. This benedic- 
tion is : 

" The Lord bless thee, 

And keep thee. 

The Lord make His face shine upon thee, 

And be gracious unto thee. 

The Lord lift up His countenance upon thee, 

And give thee peace." 

Blessing and Keeping, Showing Grace and Giving Peace, which 
functions are divine operations in the Old Testament, are in the New 
divine activities, and, although each divine person partakes in them 
all, yet some one of these activities is preeminently characteristic 
of each person in the Trinity. The New Testament is to the 
Christian always the revealer and interpreter of the Holy Trinity. 

TEXTS.— Psa. cxl, 4 ; xxxvi, 7 ; Isa. lxvi, 12 ; ix, 6 ; Joel ii, 28 ; 

Matt, v, 16 ; John iv, 23 ; Rom. i, 3 ; 1 John i, 3 ; Acts i, 8 ; Eph. 



ATTRIBUTES OF GOD. 

i. As Related to Personality. 

Ques. I. What attributes belong only to God as 
person ? 

Ans. God as person is Spirit, infinite and eternal; all- 
sufficient and unchangeable and perfect. 

COMMENT. — God as person is Father and Son and Holy 
Ghost. Unto God belong some peculiar attributes, related to per- 
sonality, which are unshared by any other person. These are His 

person as infinite and eternal, all-sufficient and unchangeable and 
perfect. 

TEXTS.— John iv, 24 ; Psa. cxlvii, 5 ; Deut. xxxiii, 27 ; 2 Cor. xii. 9 ; Mai. iii. 
6 ; Matt, v, 4 S. 

Ques. 2. What do we mean by saying, God is 
Spirit ? 

Ans. The Spirit cannot be seen with our eyes, nor 
heard with our ears, nor touched with our hand. 
Hence we mean that God as Spirit is invisible to our eyes 
and inaudible to our ears and intangible to our hand. 

COMMENT. — -God is Spirit, and " they that worship Him 
must worship Him in spirit." There is no place to which we must 
go in order to find God. Where we are, there is our own spirit, and 
it is through our own spirit that we must find God. We apprehend 
God with our thoughts and our feelings ; not with our eyes and our 
hands. And it is as vain a hope to see God with our eyes and to 
feel God with our hands, as it is vain to hope to see our own 
thoughts and to touch our own feelings. 

TEXTS. -John i. 18 : 1 Tim. vi, 16. 



14 Epworth Catechism. 

Ques. 3. What do we mean by saying, God is infinite 

and eternal ? 

Ans. We mean that God as infinite cannot ever be 
fully known by us, for we know only in part, because we 
are finite ; and that God as eternal is without beginning 
and without end, for God has ever lived and He alone is 
eternal. 

COMMENT. — Man is limited in all his faculties and abilities. 
Therefore there are limitations upon his thoughts and his works. 
Not so with God. His thoughts are past finding out and all His 
works are wonderful. God only is unlimited ; He only is infinite. 
Man is mortal ; his life had beginning and must also come to an end. 
Death awaits every man. God alone has ever lived and life is in 
Him ; He alone is eternal. 

TEXTS. — Isa. lv, 9 ; Rom. xi, 33 ; 1 Cor. ii, 16; 

Isa. xlviii, 12 ; Gen. xxi, 33 ; Psa. xc, 2. 

* 

Ques. 4- What do we mean by saying, God is all- 
sufficient and unchangeable and perfect ? 

Ans. We mean that God as all-sufficient is above 
need ; He hath all things in Himself. God as unchange- 
able is ever true to himself ; He is the same yesterday 
and to-day and forever. God as perfect has no defect ; 
He is All in All. 

COMMENT. — Need, change, defect are common marks of 
mankind. There should be one who may give, yet suffer no lack ; 
who may be learned without fear of his changing ; who is without 
blemish, possessor of all the true, the good, and the beautiful. Such 
an one exists and He is God. 

TEXTS. — Psa. 1, 12 ; Eph. Hi, 20 ; iv, 6 ; 

Mai. iii. 6 ; Heb. i, 10-12 ; xiii, 8 ; 
2 Sam. xxii, 31 ; Matt, v, 48. 



Attributes of God. 15 



11. As Related to Creation. 

Ques. I. What attributes belong to God as Creator ? 
Ans. God as Creator is free, omnipotent and omni- 
present and omniscient ; also wise and good. 

COMMENT. — Creation is a mirror, reflecting God in some of 
His attributes. Hence the need of serious study of these works of the 
Creator. Reverent walks through the paths of the universe bring the 
reflective mind to adore the Creator in those attributes connected 
with creation. Hence science is a great revealer of that divine full- 
ness which pervades the things which were made. 

TEXTS. — Psa. viii, 3 ; xix, 1 ; xcii, 5 ; civ, 24 ; cxi, 2. 

Ques. 2. What is meant by saying God is free ? 

Ans. God is free, because there never was and never 
can be necessity upon God ; for " He made all things after 
the counsel of His own will and, according to the coun- 
sel of His own good will, sustains them." 

COMMENT. — The character of God is voucher for the worthi- 
ness of His work. He was free in His doings. The motives of His 
works are to be found in Himself. We may rest, therefore, assured 
that all things were established in beneficence ; and that good will 
is at the basis of the reason for their continuance. The unhindered 
freedom of God is the mightiest assurance to the human mind of the 
permanence of physical and moral and spiritual laws. 

TEXTS.— Psa. cxv, 3 ; Eph. i, 5 ; Col. i, 9. 

Ques. 3. What is meant by saying, God is omnipo- 
tent and omnipresent and omniscient ? 

Ans. God as omnipotent has no equal in power and 
there is no work which He cannot do ; all power is His. 
God as omnipresent is in every place ; there is no hiding 
from Him. God as omniscient knows all His works and 



16 Epworth Catechism. 

our own ; yea, even the thoughts and desires of our 
hearts. 

COMMENT. — These attributes point to the most stupendous 
possessions of God. All power is His. The greatest display of His 
power is seen in the multitude of the heavenly bodies and in their 
movement through the vast spaces of the sky. Where His power is 
in exercise, there God is. No place is without His presence, because 
no place is void of His power. There is no ignorance in God, be- 
cause He knows all things. It is folly to resist God, for His power 
is almighty; it is folly to hide from God, for His presence is every- 
where ; it is folly to conceal aught from God, for His knowledge al- 
lows nothing to escape Him. 

TEXTS. — Jer. xxxii, 17 ; Psa. Ixxxix, 6 ; Matt, xix, 26 ; 

Jer. xxiii, 24 ; Psa. cxxxix, 7-12 ; Matt, xviii, 20; 
Psa. cxlvii, 5 ; Prov. xv, 3, 11 ; Heb. iv, 13. 

Ques. 4. What is meant by saying, God is wise and 
good ? 

Ans. God as wise made all His works wonderful in 
plan and purpose ; and a right study of them will show 
His marvelous wisdom. God as good made and intended 
all things to declare to all intelligent beings His own good 
will toward us all. 

COMMENT. — All created things, when their structure and re- 
lations are known, make us acquainted with the wisdom of God. 
There is no happy chance ordering the universe. A wise mind is at 
the basis of all. God hath founded all things in wisdom. To know 
things rightly, is to enter into the wisdom of God. Purpose is never 
absent from the work of God and from His doing. Benevolent ends 
also are reached through the myriad processes and movements 
within creation. Herein do we find constant and perpetual re- 
minders of the goodness of God. 

TEXTS. — Job xii, 12, 13 ; Psa. civ, 24 ; 1 Cor. i, 24; 
Psa. xxxiii, 5 ; Gen. i, 31 ; Rom. ii, 4. 



Attributes of God. 17 

in. As Related to Character in Man. 

Ques. I. What attributes connect God closest with 
character in man ? 

Ans. The attributes of Righteousness, Holiness and 
Love connect God closest with our character. 

COMMENT. — Character in man is the perfect molding of his 
mind and spirit by obedience and love unto God. In Himself God 
possesses character, and His acts simply reveal His fullness and 
completeness. Man, through his acts, attains unto character ; but 
these acts must be in harmony with the will of God, or else they re- 
veal the destruction of character. God in character is righteous and 
holy and abounds in love ; and God entreats and commands man to 
be like Him. 

TEXTS. — Deut. xxxii, 3, 4 ; Jer. xxiii, 6 ; Psa. Ixxxix, 14 ; 
Isa. vi, 3 ; Ex. xv, 11 ; 1 Pet. i, 16. 

Ques. 2. What does God as righteous demand of us ? 

Ans. God as righteous does all His acts in perfect 
harmony, makes them complete in fairness toward all ; 
and He knows that the well-being of all men depends 
upon a similar course of action; hence He as righteous 
demands us to keep His law. 

COMMENT. — Our own righteousness is simply attained by an 
obedience to a law of our own making. It is worthless. The 
righteousness of God is attained by an obedience to His law. It is 
radiant with beauty. God cannot approve any righteousness except 
His own. Hence he has revealed His law, and, in His office as our 
Judge, He must demand to it obedience. 

TEXTS.— Deut. xxxii, 45-47 ; Prov. vii, 1-3 ; Matt, v, 17 ; Rom. x, 4. 

Ques. 3. What does God as holy demand of us ? 

Ans. God as holy abhors all who sin against His law, 
and He employs all His power to destroy sin ; hence He 



1 8 Ep worth Catechism. 

as holy demands of us to be holy and to unite with Him 
in the destruction of sin. 

COMMENT.- — The holiness of God is guarantee for the array 
of all the divine power to overthrow sin. God as holy is pre- 
eminently active ; Go'd as holy is working to restore to integrity His 
sinful subjects, to establish again among men the kingdom of heaven. 
We are holy, not simply as we are without sin, but as we are the in- 
veterate enemies of sin. Ceaseless attack upon sin is surest evidence 
of sin departing from us, of sin losing its reign in our hearts. 

TEXTS. — Lev. xx, 7 ; Deut. vii, 6 ; 1 Cor. iii, 17 ; 1 Pet. ii, 9 ; 
Rom. vi, 12 ; xii, 1 ; 1 Cor. vi, 19. 

Ques. 4. What does God as love demand of us ? 

Ans. God as love has deepest concern for the good 
of all men, of every sinful man. Our separation from 
Him through sin does not stop His heart-yearnings for us. 
Hence He as love demands us to receive in love His 
gifts. 

COMMENT. — The love of God is "wider than the wideness of 
the sea." We may not escape it. God in His love comes near to 
each one of us. None are exempt from the pleadings of His love. 
The mightiest expi-ession of His love is the gift of His only begotten 
Son, Jesus Christ, our Lord. " Herein is love ; not that we loved 
God, but that He loved us, and sent His Son to be the propitiation 
for our sins." 

TEXTS. — John xv, 9 ; iv, 10 ; Jer. xxxi, 3 ; 

Matt, xxi, 22 ; John xx, 22 ; 2 Cor. ix, 15. 



GOD AND CREATION. 

i. Concerning the Creator. 

Ques. I. Who is the Creator, according to the Holy 

Scriptures ? 

Ans. The Creator is God, who made all things. He 
is sometimes called Jehovah in the Old Testament, and in 
the New He is named the Word, or Jesus Christ. 

COMMENT. — Creatorship belongs to God. Such is the doc- 
trine of scripture. And it is undoubtedly most significant that a few 
times God, the Creator, is called Jehovah in the Old Testament, and 
in the New Testament He is named the Word, or Jesus Christ. 

TEXTS.— Gen. ii, 4 ; Isa. xlv, 18 ; Neh. ix, 6 ; ■ 
John i, 3 ; Heb. i, 2 ; Col. i, 16, 17. 

Ques. 2. What is the most common meaning of God 
as Jehovah, in the Old Testament ? 

Ans. God as Jehovah is, in the Old Testament, the 
Saviour of His people, Israel. 

COMMENT.— The special revelation of the Old Testament is 
God Jehovah. Ever is He appearing to lead His people out of dan- 
gers, or into blessings. He is their Shield and their Hiding Place. 
He is their Shepherd. Yea, He takes them by the hand as a Friend, 
and with His own right hand crushes their enemies. The revelation 
of Jehovah is the revelation of God in saving mercies unto Israel. 

TEXTS.— 2 Kings xiii, 5 ; Isa. xlix, 26 ; lx, 16. 

Ques. 3. What is the most common meaning of God 
as the Word, or Jesus Christ, in the New Testament ? 

Ans. God as the Word, or as Jesus Christ, is, in the 
New Testament, the Saviour of the World. 



20 Epworth Catechism. 

COMMENT. — The doctrine of the incarnation and all that it 
involves, is interpreted by the Word which was made flesh, even 
Jesus Christ, the Son of God. Jesus Christ is the Good Shepherd. 
He is the Life and the Light of the world. In Him alone is salva- 
tion. He is our peace with God. The revelation of Jesus Christ is 
the revelation of God in saving mercies unto all mankind. 

TEXTS.— John iv, 42 ; Titus i, 4 ; 2 Pet. i, 11. 

Ques. 4* What teaching may be learned because God 
the Creator is called in scripture both Jehovah and the 
Word, or Jesus Christ ? 

Ans. We may learn that God who created all things 
and is Jehovah and the Word has revealed Himself in His 
creation, in order that man who sinned against Him may 
be saved from the penalty of disobedience. 

COMMENT. — God as Saviour is, in a grand and noble sense, 
God acting as the preserver of His creation. He who holds up the 
heavens, lest they fall, and returns the seasons at their time, and 
pours down the rain and sunshine, in order that our physical wants 
may not be unsupplied, and in order that the universe may not suffer 
catastrophe, must give heed, according to His good will, lest man in 
his spiritual nature be left to destruction. The saving mercies of 
Jehovah and the unbounded grace in Jesus Christ are only so many 
of the saving activities which God the Creator puts forth in order to 
preserve His creation. 

TEXTS. — Psa. xx, 6; Isa. xxxiii, 22 ; Jer. xxx, n ; Hosea i, 7; 
John iii, 17 ; Rom. x, 13 ; 1 Tim. i, 15 ; 2 Tim. ii, 10. 



11. Concerning the Creation. 
Ques. I. What did God create? 

Ans. God created the spiritual world and the material 
world and man. 

COMMENT. — God first created a spiritual world. This crea- 
tion was likest Himself in mode of existence, but it was subject to 



God and Creation. 21 

Him ; and, being under direction of God, the spiritual world was 
under limitations. The material world was next created. It is un- 
likest God. Force, impulse and instinct — not mind, emotion and 
sou l — ru le in this creation. Man, the final creation of God, partakes 
of the necessities of the material creation and the superb endowments 
of the spiritual creation. The living man is body and spirit. 

TEXTS.— Heb. ii, 7 ; Jonah i, 9 ; Gen. ii, 7. 

Ques. 2. What is the spiritual world ? 

Ans. It is all the angels. These have no material 
body and are invisible. 

COMMENT. — The angel-world is a fact taught by the Scrip- 
tures. Some angels were disobedient, and these were cast forth from 
the presence of God because of their wickedness. All other angels 
are before God, the ministers of His commands and the beholders of 
His ineffable glory. 

TEXTS.— Luke iv, 10 ; Heb. xii, 22 ; 1 Pet. i, 12. 

Ques. 3. What is the material world ? 

Ans. It is the heavens, and the earth, and the seas, 
and all living things which are visible, except man. 

COMMENT. — The visible world heralds the magnificence of 
its Creator. " Day unto day it utters speech, and night unto night 
it declareth knowledge." " For the invisible things of Him since 
the creation of the world are clearly seen, being understood by the 
things that are made." 

TEXTS. — Gen. i, 1-25 ; Psa. viii, 3 ; cii, 25. 

Ques. 4. What is man ? 

Ans. Man has body like the earth of which he was 
made ; man also has spirit, which likens him to God and 
the angels. 

COMMENT. — Man is inhabitant of both spheres ; he is mem- 
ber of the material world and he is member of the spiritual world. 



22 Epworth Catechism. 

God and angels hold him in full survey. God delights in him, not as 
the carnal, but as the spiritual life dominates in him. Angels of 
God are the messengers of God, unseen by man, who enable man to 
triumph over the body and to live in the spirit. 

TEXTS.— Gen. ii, 7 ; Matt, x, 28 ; 1 Cor. vi, 20. 

in. Concerning the Order of Creation. 

Ques. I. What is the teaching of scripture concern- 
ing the order in which all things were created ? 

Ans. Scripture teaches that the angels were first cre- 
ated ; then the heavens and earth and all therein except 
man ; and last of all, man was created. 

COMMENT. — Angels existed before man was ; yea, before 
the world was. Scripture does not give an account of the creation 
of the angels ; but it gives detailed account of the creation of the 
world and of man. The ministry of the angels, not their origin, is 
subject for scripture revelation. 

TEXTS.— Gen. i ; ii, 4-7. 

Ques. 2. What is the scriptural order for the creation 
of the heavens and the earth and all therein except man ? 

Ans. Light was first created; then followed the cre- 
ation of the firmament ; of the earth and vegetable life 
that grows thereon ; of the sun, moon and stars ; of the 
animal life which is in the sky, and in the sea, and on the 
earth. 

COMMENT. — God, by creation, introduced into darkness light ; 
into space, unoccupied with bodies, the sun, planets and stars ; 
upon our planet, vegetation, to whose growth the stars contribute by 
their motions and light ; upon and around our earth all animal life. 
Science traces essentially the same order in the evolution of the uni- 
verse. The creation-record in Genesis is sublime because of its 
simple statement of God's most mighty works in creation. 

TEXTS.-Gen. 1 ; Psa. civ. 



God and Creation. 23 

Ques. 3. What is said in Genesis concerning the 
creation of man ? 

Ans. These are the words used in Genesis concerning 
the creation of man: "And God said, Let us make man 
in our own image, after our own likeness." 

COMMENT.— Of all connected with the material world, only 
man has the image of God, is created after the likeness of God. 
Image of God, likeness to God, can be found only in man. The 
living man is the only object, visible to himself in all the universe, 
that can present any likeness to God. 

TEXT.— Gen. i, 26. 

iv. Concerning the Likeness of Man to God. 

Ques. I. In whose image was man made ? 

Ans. " God made man in His own image and in His 
own likeness." 

COMMENT.— The dignity of man is found in the likeness 
which he has to His Maker. All the marvelous achievements of the 
human race bear witness to the unique powers with which man is 
endowed. Man is conscious that the earth does not contain aught 
like himself. He lifts his thoughts in contemplation to the heavens, 
and believes that the unseen personal powers — God and the angels 
— are those with whom he may, by his own peculiar gifts, have com- 
munion. 

TEXTS.-Gen. v, 3 ; ix, 6. 

Ques. 2. In what does this image of God consist ? 

Ans. This image of God is found in the spirit of man, 
and consists in powers to think and do ; to form laws and 
rule ; to be good and love the good. 

COMMENT. — A thought-life, involving makership, is native to 
man. The extent of this capacity, to think and do, may be sur- 
mised by calling in review man's works in literature and art, in 



24 Epworth Catechism. 

industries and edifices, in philosophy and histories, and eloquence. 
A thought-life, involving rulership, is a native capacity of man. The 
fullest pi-esentation of the achievements of man in obedience to this 
capacity is made in the laws and governments which have been the 
conservators of man's social life. A thought-life, involving ethical 
and religious duties and customs, has ever operated in man. Hence 
the altars, temples and churches where men have gathered to wor- 
ship God ; hence the prayers of man, and all the vast religious in- 
spiration contained in the records of all nations. 

TEXTS.— Job xxxvi, n ; Matt, xxv, 40 ; 

Esther i, 22 ; Heb. xiii, 17 ; 
Titus ii, 7 ; 1 John iv, 20. 

Ques. 3. What has man lost by sin ? 

Ans. Man has lost by sin his power to do and think 
the good alone. 

COMMENT. — Sin made shipwreck in man of goodness. Man 
unaided is powerless to be good. The overthrow of goodness in 
man was the greatest catastrophe which ever occurred upon our 
earth. The greatest victory, that may ever be gained upon our earth, 
is the re-establishment of goodness in man. To this end God and 
men and angels are workers together, and at last victoiy will be won' 
and believers will be free from sin and all its ruinous consequences. 

TEXTS.— Psa. liii, 3 ; Gen. vi, 5 ; Mark vii, 21. 



GOD AND HIS PROVIDENCE. 

i. Concerning the Godhead and Providence. 

Ques. I. How is God and His providence set forth in 

scripture ? 

Ans. God is set forth as having providence over all 
His creation ; also God the Father and God the Son and 
God the Holy Ghost, each divine person, is set forth as 
having providence within creation. 

COMMENT. — It is the providence of God that kindles in the 
mind of the writers of scripture the thoughts and emotions which 
illumine many of their sublimest passages. God is not disinterested 
in His universe. He delights in its ongoing ; and He sees all its 
beautiful harmonies and all the disturbances which may be found 
therein. He provides, aiming to preserve all that is right and to 
remove all that is wrong within His creation. Furthermore, the 
three divine persons of the Trinity have each a sphere of work in 
providence within creation ; and the scripture, especially the New 
Testament, unfolds with sufficient clearness the peculiar and special 
providence of the three persons in the Godhead. 

TEXTS.— Psa. civ, 24-30; Matt, vi, 26; 1 Tim. ii, 6; John xvi, 13. 

Ques. 2. How is God presented in His Providence 
over all creation ? 

Ans. The Scriptures present God as caring for all His 
creation ; and His goodness is most remarkably displayed 
in His regard for each created thing. His care is His 
providence. 

COMMENT. — God, as revealed in scripture, is ever near His 
works. There is no neglect with God. All things share His care 
according: to need. The marvelousness of His care becomes more 



26 Epworth Catechism. 

conspicuous as we proceed to the higher orders of created things. 
So complex are the wants of His creatures that a mere enumeration 
of them sufficeth to show the manifold goodness of God in providing 
for all of them. Around this thought circles many of the most cher- 
ished passages of God's holy word. 

TEXTS.— Psa. civ, 28 ; Hosea ii, 8 ; Psa. lxxxiv, 11. 

Ques. 3. How is God the Father presented in His 
providence within creation ? 

Ans. The Scriptures present the Heavenly Father as 
He who gives supplies for all the needs of His creatures 
— even including the needs of sinful and repenting men. 
His gifts are His providence. 

COMMENT. — The changes in everyday life, leading to the 
misfortunes of men, bring often direst need. Bread is often taken 
from the hand of the hungry by powers in civil life wholly beyond 
the control of the individual. These distresses have led to riot and 
bloodshed at times among the poor. Equally certain also is it, that 
bread is given to the needy in ways unlooked for and unexpected. 
This is due to the unseen work of God. Here is the realm for the 
daily special providence of the Father. Here is the ground for the 
prayer : 

" Give us this day our daily bread." 

There are other occasions in our lives where God the Father gives 
special aid to us. Each follower of God experiences them in his 
Christian life, and knows they are from the Father. 

TEXTS.— Matt, vi, 26, 32 ; vi, 11 ; x, 29-31. 

Ques. 4. How is God the Son presented in His 
providence within creation ? 

Ans. The Scriptures present Jesus Christ, the Son 
of God, as He who by His life and death wrought out 
salvation for man. His deliverances of men from sin are 
His providence. 



God and His Providence. 27 

COMMENT.— The death of Christ our Lord was the last step 
in that series of special providences which is involved in the incarna- 
tion of the Son of God. The records of the four gospels detail the 
acts of our Saviour, all special providences to bring life to His fol- 
lowers. 

TEXTS.— John vi, 51 ; 1 Cor. xv, 3 ; John x, 11. 

Ques. 5. How is God, the Holy Ghost, presented in 
His providence within creation ? 

Ans. The Scriptures present the Holy Ghost as our 
Comforter and our Guide into all truth. His direction is 
His providence. 

COMMENT. — Guidance in the spirit-life is our greatest need. 
Bewilderment in the midst of duties to God and man is a most com- 
mon state for all men. Providence is given to meet this need ; and 
God, the Holy Spirit, is our guide. Thus, by the special providence 
of God, we have through the persons of the Trinity even* needed 
help to bear the burdens and toils and joys of life, and all the 
needed direction to enable us to walk the paths that lead to life 
eternal and to communion with God. 

TEXTS. — John xiv, 26 ; xvi, 13 ; 1 Cor. xii, 3, 



11. Concerning the Evidence of God's Providence, 

Ques. I. How is God's providence made known in 
the material world ? 

Ans. It is made known through the preservation and 

the government of all material things by the word of 
His power ; and the laws of nature, employed in this 
preservation and government, simply manifest the methods 
of His power. 

COMMENT. — The material world is preserved, although 
change marks all within its bounds. The material world i.= governed-, 



28 Epwortk Catechism. 

although disasters take place within its domains. Science demon- 
strates our right to confidence in the things around us because law 
exists. But law is not power ; and the material world is moved in 
all its parts by power. Law is simply the formulation of the modes 
in which power acts. God is the source of power ; and the power, 
which orders the material world, is due to the providence of God. 

TEXTS.— Job ix, 5-10 ; Isa. 1, 3 ; Matt, x, 30. 

Ques. 2. How is God's providence made known in 
the world of life ? 

Ans. In the animal and the vegetable world, all mem- 
bers thereof make known the providence of God in par- 
taking of those provisions in nature which supply to each 
sustenance for life. 

COMMENT. — The support of life is secured by the products 
of change and growth in nature. Powers that make chemical 
changes, powers that impel growth, must continue in operation, else 
all life withers and fades and perishes. These powers are of God, 
and their continued working manifests the providence of God to all 
living things. 

TEXTS.— Job v, 8-11 ; Psa. cxlv, 15, 16 ; Matt, v, 45. 

Ques. 3. How is God's providence made known in 
connection with man ? 

Ans. Man, as member of the animal kingdom, shares 
with all its other members in the general providence of 
God ; man, as spirit and good, shares in all that general 
providence which God exercises over all good spirits ; 
man, as sinful, is object of all that special providence of 
God which cooperates in securing his redemption. 

COMMENT.— Man is especially the child of providence. And 
the gracious care of God nowhere shines with greater distinctness 
and splendor than in the plan of God to redeem man from the power 



God and His Providence. 29 

of sin. In this sphere is to be found all the glory of the redemptive 
Trinity. Special providence -is the revelation of God the Father 
and God the Son and God the Holy Ghost ; and acts of special 
providence are the workings of the Godhead in order to bring man 
unto salvation. 

TEXTS.— Gen. iii, 15 ; Psa. lxxix, 11 ; Jer. xxxi, 9 ; 
Isa. xliii, 1 ; Hosea xiii, 14 ; Gal. iii, 13. 



SIN. 

i. Concerning the Angels who Sinned. 

Ques. I. What is the teaching of the Scriptures con- 
cerning the angels who sinned ? 

Ans. This teaching is, that some angels have sinned 
and fallen from their first estate ; and these angels are 
Satan and his followers. 

COMMENT. — The doctrine of sin among the angels is un- 
mistakably taught in scripture. The leader is Satan. Mention is 
made of him in the Old Testament. It is in the New Testament 
only that any considerable knowledge is given concerning the devil 
and the angels who follow him. These have no place in the pres- 
ence of God. 

TEXTS.— Luke x, 18 ; Jude 6 ; Rev. xii, 9. 

Ques. 2. What was the sin of the fallen angels ? • 

Ans. The sin of these angels was rebellion against 
God. 

COMMENT. — Angels are most wonderfully endowed wkh 
power. They perform mightiest achievements for God. The de- 
stroying angel removes in a night all the firstborn of Egypt. It 
seems that the insolence of power possessed some of the angels ; and 
this pride led them to rebellion against God. But the misuse of 
power conferred was precursor of overthrow, even to the angels. 

TEXTS.— Rev. xii, 7, 8 j Jude 6. 

Ques. 3. What has since been the sinful conduct of 
Satan and the angels who follow him ? 

Ans. They have ever since been influencing man to 
disobedience unto God and rebellion against Him. 



Sin. 31 

COMMENT. — The activity of the fallen angels in misleading 
mankind is a common theme in scripture. Man has become sinful, 
not alone because his own sinful desires prompted him to evil, but 
because he has ever been urged on to sin by his arch-enemies, Satan 
and all his hosts. Man is battle-ground whereon the angels of God 
and the angels following Satan are contending. The final victory is 
with God. 

TEXTS. — Rev. xii, 9 ; Luke viii, 12 ; John viii, 44 ; 2 Cor. iv, 4. 

Ques. 4. What is the punishment scripture awards to 
their deeds ? 

Ans. Scripture saith that Satan and his angels, who 
were banished from the presence of God, shall be bound; 
then they will be unable to work mischief and sin. 

COMMENT. — Scripture reveals no hope for the rebellious an- 
gels. They are let, unhindered, to work at their fell purpose for a 
time ; but the saving economy of God ever baffles them and brings 
relief to man from their wicked designs. At last these angels shall 
be bound ; thenceforth they will be powerless even to influence man 
and shall be without a field for wicked action, though consumed 
with desire to work evil. 

TEXTS.— Jude 6 ; 2 Pet. ii, 4 ; Matt, xxv, 41. 



11. Concerning Adam who Sinned. 

Ques. I. What is the teaching of scripture concerning 
Adam who sinned ? 

Ans. This teaching is, that Adam, the first man, sinned 
against God and that this sin produced banishment from 
the presence of God and so spiritual death. 

COMMENT. — Spiritual death is the great element in the im- 
mediate effects of sin upon the human race. Sin was visited with 
penalty as well among men as among angels. It is highly probable 



32 Epworth Catechism. 

that the death, which came to man because of sin, is banishment from 
the presence of God. Man as a physical structure must have come 
to decay and to death. 

TEXTS. — Gen. iii, 17-19 ; Hosea vi, 7 ; Rom. viii, 6 ; 1 Cor. xv, 22. 

Ques. 2. What was the sin of Adam ? 

Ans. The sin of Adam, being prompted by Satan, was 
disobedience unto the command of God. 

COMMENT. — Adam was tempted ; Satan came to him and 
proffered advancement, if he transgressed the commandment of God. 
Man, being tempted, fell into disobedience ; hence came all his 
woes. Sin entered among the angels through corruption of angelic 
nature ; sin entered among men through deception, practiced on man 
by Satan. Promise, therefore, is given to man by Jehovah God. De- 
ception works eveiywhere evil to the deceiver ; but the deceived, 
though a sufferer of harm, has promise of recovery, if that which was 
lost is sought with the whole heart. 

TEXTS. — Gen. iii, 17; Rom. v, 19 ; 1 John iii, 4. 

Ques. 3. What promise was given to Adam after his 

sin ? 

Ans. Because Adam was tempted to sin by Satan, God 
gave him promise thatpne should be born, who would con- 
quer Satan and bring life unto every man who believeth 
in God. 

COMMENT. — Adam was given promise, which, if he believed, 
would restore him to life and to the presence of God. The dis- 
obedience of Adam did not entail, except apart from Christ, irremedi- 
able consequences to him. It involved banishment ; this was the 
necessary reward of sin. But belief in the promise would secure re- 
turn to the presence of God and eternal life. 

TEXT.— Gen. iii, 9-24. 



Sin. 33 

in. Concerning Mankind and Sin. 

Ques. I. How do the Scriptures associate Adam and 
mankind together through sin ? 

Ans. Adam through sin became spiritually dead and 
this death passed upon all men. 

COMMENT. — An inability to obey God became the possession 
of the whole race in consequence of the sin of Adam. Therefore by 
nature man is unable to obey God and so cannot stand in His pres- 
ence. Such is the fearful consequence of the sin of Adam to all his 
race. Yet by grace man may choose to obey God ; and help, ena- 
bling obedience, will be given by God. Such are the blessed bene- 
fits through the mediation of Christ. 

TEXTS.— Rom. v, 12 ; viii, 6 ; 1 Cor. xv, 22. 

Ques. 2. How is each man related to sin ? 

Ans. Each man transgresses and commits acts of dis- 
obedience to God ; and these sinful acts, for which he must 
give an account to God, keep him from the favor and 
presence of God. 

COMMENT. — The acts of man are products of all the influ- 
ences — those coming from the past and those belonging to the pres- 
ent — which operate upon him. If man had no choice in determining 
the influences which he will let operate upon him and no help be- 
yond himself in selecting them, man would be irrevocably enslaved 
to sin. The sin of Adam then would have determined his whole 
career ; and man must ever have been banished from the presence of 
God. 

TEXTS.— Psa. xxvf 7 ; Isa. in, 9 ; Rom. vi, 12. 

Ques. 3. What is the hope extended to each man 
in sin ? 

Ans. God extends to each man in sin the hope of the 
3 



34 Epworth Catechism. 

Saviour, who will take away sin from all who believe in 
Him and will restore His believers unto eternal life. 

COMMENT. — Human sin would induce into human history 
inscrutable darkness, unless the hope of the Saviour had introduced 
light. Man is now without excuse, if he lets sin have dominion over 
him. God, in His abounding mercy and grace, provided a way of 
escape from sin to every man. Life eternal is proffered each one of 
us in Jesus Christ, our Lord. 

TEXTS.— Matt, ix, 5-6; 1 Tim. i, 15 ; iv, 10. 

iv. Concerning the Sinner and His Reward. 

Ques. I. Who have sinned ? 

Ans. "We- all have sinned and come short of the 
glory of God." "There is no one of us good ; no, not 
one." 

COMMENT. — All men are included under sin. Sin hath do- 
minion over us all. Human might, at times, arrays itself with alL 
its united forces to cast out sin ; but the might of man suffers defeat 
and exclaims : " Who will deliver us from the body of this death ? " 

TEXTS.— Rom. v, 12 ; Psa. xiv, 1 ; Jer. iii, 25 ; 1 John i, 10. 

Ques. 2. What is the reward of the sinner ? 

Ans. The sinner will be cast out into outer darkness, 
where will be "weeping and wailing and gnashing of 
teeth." 

COMMENT. — The sense of loss, felt by the human spirit when 
banished from the presence of God, is keenest and most painful. The 
signs of greatest sorrow, of greatest bereavement, of greatest tor- 
ment, are those employed to depict the condition of the sinner when 
he is allotted his award. Outer darkness is the place ; weeping and 
wailing and gnashing of teeth are the signs. 

TEXTS.— Rom. vi, 23; 2 Cor. ii, 15, 16 ; Matt, viii, 12. 



Sin. 35 

Ques. 3. What escape hath the sinner ? 

Ans. The sinner may heed the invitation of the Gos- 
pel and come to Christ, who will give him deliverance 
with love, joy and peace. 

COMMENT. — The way of escape is the gift of God. Deliver- 
ance for the sinner is the purpose of the life and the death of the 
Saviour. The sinner saved abounds in love and joy and peace. 

TEXTS.— Rom. i, 16 ; 2 Cor. iv, 4 ; 2 Tim. i, 10 ; 
Col. i, 13; Rom. xi, 26; Psa. xviii, 2. 



THE SAVIOUR, 
i. Concerning the Human Life of our Saviour. 
Ques. I. Of whom was our Saviour born? 

Ans. Our Saviour was born of the virgin, Mary, in 
Bethlehem of Judea. 

COMMENT. — Mysteiy and miracle are present in the human 
origin of our Lord. Mary, the virgin, gave Him birth. Faith in 
His supernatural origin is fundamental with all believers in Christ. 
Mary, the mother, was honored chiefest among women ; but the 
Divine Child, not His mother, is the object for human worship. 
We may attribute honor unto Mary, the mother ; we must give our 
worship only unto Christ, her son. 

TEXTS.— Matt, i, 20 ; ii, 11 ; Luke i, 27-33 ; Acts i, 14. 

Ques. 2. What manner of life did our Saviour live? 

Ans. Jesus, our Saviour, grew in wisdom and stature, 
and in favor with God and man ; at about thirty years of 
age He began His saving work for mankind, teaching and 
doing miracles in Judea, Samaria, and Galilee. The four 
gospels of Matthew, Mark, Luke, and John record the life 
of our Saviour. 

COMMENT. — The human life of our Saviour bore closest 
resemblance to our own lives. His teaching, however, and the 
miracles which He wrought in connection with His teachings, "while 
they do not destroy His likeness to us, emphasize His peculiar and 
unique unlikeness to us. So striking did this difference become 
manifest, that Peter made the confession, that Jesus, our Saviour, 
was Christ, the Son of God. 

TEXTS.— Luke ii, 40; iii, 23; John ii, 23. 



The Saviour. 37 

Ques. 3. What manner of death did our Saviour die ? 

Ans. Jesus, our Saviour, was accused by the High 
Priest and the Pharisees before the Roman Governor in 
Jerusalem ; and this governor, Pontius Pilate, condemned 
our Saviour to die on the cross. 

COMMENT.— The death of Christ is vital in the Christian 
faith. Its denial is to invalidate the testimony of the gospels and 
make nugatory the significance of the cross. Those, who deny the 
divinity oi our Lord, readily concede the death of Christ ; because 
Christ, if man only, could die : some, who hold to the divinity of our 
Lord, deny His death ; holding that it was death only in appearance. 
The fact of the veritable death of Christ, however, is unwaveringly 
maintained by the Christian Church. 

TEXTS.— Matt, xxvii, 2 ;-2S : Mark xv. 13-2- ; J _-:-.- xix, 6-41. 

Ques. 4, Did our Saviour remain in the grave ? 

Ans. Our Saviour was buried : but on the third day 
after His burial. He rose from the dead and ascended into 

the heavens, whence He will come to judge the quick and 
the dead. 

COMMENT. — The resurrection of our Lord is fundamental in 
Christian faith. Paul says: "If Christ be not raised, then is our 
preaching vain and your faith is also vain." The resurrection pre- 
supposes death. The resurrection conquers the power of death. 
The resurrection is the seal of victory for the Christian faith. Christ, 
risen from the dead, sits now at the right hand of the throne of God, 
as our living Saviour. 

TEXTS,— Luke xxiv. f ; Mat:, xxvii:. c; Mark xvi, 6. 



11. Concerning the Person of Christ. 

Ques. I. Why is the name. Christ, given to our Sav- 
iour ? 



38 Epworth Catechism. 

Ans. Our Saviour is called Christ, because God 
anointed Him to bring salvation to mankind. The 
names, Christ and Messiah, mean Anointed. 

COMMENT. — The hope in the Anointed One grew more and 
more clear to the people as the Old Testament history drew nearer 
to its close. The Messianic portions are more distinct, according as 
the later portions of the Old Testament come into view. This hope 
in the Messiah had its fulfillment in the Christ of the New Testa- 
ment. 

TEXTS.— Acts iv, 27 ; x, 38 ; John i, 41 ; iv, 25. 

Ques. 2. Is the Christ God ? 

Ans. The Christ is God ; " for God sent His only be- 
gotten Son into the world, that whosoever should believe 
on Him might not perish, but have eternal life." 

COMMENT.— The only begotten Son of God is the Christ. 
His birth by a virgin declared Him to be God. His sinless life 
declared Him to be God ; for His challenge to His enemies was : 
"Which of you convicteth me of sin ?" His resurrection from the 
dead declared Him to be the Son of God with power. 

TEXTS.— John 111, 16 ; Matt, xvi, 16 ; John viii, 28. 

Ques. 3. Is the Christ man ? 

Ans. The Christ is man ; for He came in the flesh, 
" made of a woman " and " made in the likeness of men." 

COMMENT. — The Christ is man. He grew in stature and in 
wisdom. He felt human needs ; for He hungered and thirsted, be- 
came wearied and rested. He endured human sorrow ; for He wept 
at the grave of Lazarus. He also died, being put to death by the 
hand of men. 

TEXTS.— Matt, xii, 8 ; Mark viii, 38 ; Gal. iv, 4 ; John i, 14. 

Ques. 4. Is the Christ God-man ? 



The Saviour. 39 

Ans. The Christ is God-man. The union of the two 
natures was complete, so that He was in life perfect God 
and perfect man. 

COMMENT. — The manner of this union is inexplicable. The 
fact of this union must be held by all believers in the incarnation of 
the Son of God. Faith in the union of these two perfect natures 
sheds abundant light upon the teachings and the work of the Christ. 
His human life made visible the thoughts and feelings of God, as 
they gathered about man in saving words and works. 

TEXTS.— Rom. i, 3, 4 ; viii, 3, 32 ; 1 Tim. ii, 5 ; John i, 1, 18. 

in. Concerning the Two Estates of Christ. 
Ques. I. What are the two estates of Christ? 

Ans. Christ, the Son of God, became man, and suf- 
fered death ; this is the estate of His humiliation. Christ, 
the Son of man, rose from the dead and by His resurrec- 
tion was declared to be the Son of God ; this is the estate 
of His exaltation. 

COMMENT. — The marvelous condescension of God, in the 
man Christ Jesus, is theme of richest thought for every Christian. 
It teaches one greatest truth, that God changes not in character, 
even though He assumed human form. In humiliation Christ is 
God. Yet humiliation is but a temporary state for Christ, the Son 
of God, which He assumed only to accomplish His great redeeming 
purpose for mankind. The exaltation of Christ must follow His 
humiliation through the necessity of His divine nature ; and this was 
attained by His resurrection from the dead. 

TEXTS.— Rom. viii, 3 ; Matt, viii, 17 ; Phil, ii, 8 ; Gal. iv, 4, 5 ; 
Rom. xiv, g ; Eph. iv, 8, 9 ; Col. iii, 1 ; Matt, xxvi, 64. 

Ques. 2. What was accomplished by the estate of 
Christ's humiliation ? 

Ans. By the estate of Christ's humiliation, was ac- 
complished every fact, which is embraced in those Chris- 



40 Epworth Catechism. 

tian teachings which are connected with the birth, life, 
and death of our Lord, the Christ. 

COMMENT. — Christian teachings are mostly closely related to 
the estate of the humiliation of Christ. Each new step in this estate 
leads to greater light upon the Christ-plan of bringing man back to 
God and thus redeeming man from his sin. Hence the records, 
containing the events, words, and works of Christ, while He lived 
in the flesh, are veritable Gospels for all mankind. 

TEXTS.— John xviii, 37 • Heb. v, 8 ; John 1, 29 ; Phil, ii, 8. 

Ques. 3. What was accomplished by the state of 
Christ's exaltation ? 

Ans. By the estate of Christ's exaltation, was accom- 
plished the perfection of .the Christian hope through the 
resurrection of Christ and the restoration of the Christ 
to the right hand of God, as the first born from the dead, 
having in all the pre-eminence. 

COMMENT. — The Saviour of man is for all time the resur- 
rected Christ. The resurrection is the needed interpreter of the life 
of Christ ; His exaltation floods with significance all connected with 
His humiliation. A risen Christ is the joyful acclaim of the Chris- 
tian world. Hopes become realized through the assurance of the 
risen Christ, our Saviour. 

TEXTS.— John x, 17, 18 ; Rom. vi, 4 ; 1 Cor. xv, 17 ; 
John xx, 17 ; Eph. iv, 9; Col. iii, 1. 



iv. Concerning the Three Offices of Christ. 
Ques. I. What are the three offices of Christ? 

Ans. The three offices of Christ are those of the 
Prophet, of the Priest, and of the King. 

COMMENT. — Each office is an office of highest authority. The 
word of the prophet was to be trusted ; the offering of the priest was 



The Saviour. 41 

efficacious ; the power of the King was irresistible. Hence Christ is 
worthy of our faith through the authority invested in Him by virtue 
of these three offices. Christ — Prophet, Priest, and King — holds our 
faith. 

TEXTS.— Acts iii, 22-26; Heb. iv, 15 ; Matt, xxi, 4, 5. 

Ques. 2. What is Christ, as Prophet, unto us ? 

Ans. Christ, as Prophet, is the revealer to us of God 
and for this reason He becomes the Light of the world. 

COMMENT. — God is made known in other ways than through 
the words of the Prophet The heavens and the earth may declare 
unto us knowledge of God ; but concerning deliverance from sin and 
concerning our own evil ways, no knowledge comes to us from the 
works of God. The Old Testament prophets were pre-eminently 
heralds of special deliverances to the people of God, and they were 
the fearless proclaimers to this same people of their sin and the sure 
sequence to them of punishment. With each prophet, therefore, 
revelation was present. But Christ brought God nigh unto men. 
The salvation of God and the rewards, and also the punishment, of 
all who reject God, are clearly revealed by Christ. He is the 
author of our salvation, Himself revealing its mysteries and powers ; 
and His revelation is light. 

TEXTS. — John i, 4; viii, 12 ; xii, 35. 

Ques. 3. What is Christ, as Priest, unto us ? 

Ans. Christ, as Priest, is Mediator between God and 
man ; and by the offering, in sacrifice, of Himself on the 
cross for man and through His own intercessions for 
man, obtains forgiveness for him and access unto God. 

COMMENT. — Christ is the sacrifice offered unto God, and at the 
same time the Priest offering the sacrifice. God sees the sacrifice 
and is greatly pleased ; and so the favor of God is secured through 
the blood of Christ. Christ is also the faithful High Priest, through 
whom God mediates everlasting blessing unto men, even their for- 
giveness and their freedom from sin. The story of the cross is a 
horror only as the violence of wicked men is beheld, who nailed 



42 Epworth Catechism. 

thereon the innocent Christ. We should glory in the cross of our 
Lord Jesus Christ ; for the cross is evidence of the love of the 
Saviour and also of the good will of God unto every one who be- 
lieves. 

TEXTS.— i Tim. ii, 5 ; Heb. viii, 6 ; xii, 24 ; 

Eph. ii, 16 ; Phil, ii, 8 ; Heb. xii, 2 ; 

Rom. viii, 34 ; Heb. vii, 25 ; Acts v, 31 ; Eph. i, 7 ; Col. i, 14. 

Ques. 4. What is Christ, as King; unto us ? 

Ans. Christ, as King, is the all-powerful Leader who 
wages war against all powers of wickedness, causing His 
followers ever to triumph over them ; and, as King, the 
Christ will hold the scepter of power until He has sub- 
dued all His enemies. 

COMMENT. — Christ, as King, is not eternally enthroned. So 
long as mankind struggles with sin and the powers of wickedness, so 
long will Christ be the King, who, "having spoiled principalities 
and powers, made a show of them openly, triumphing over them." 
When Christ, the King, shall have put all His enemies under His 
feet, then He shall deliver up the kingdom unto God, the Father. 

TEXTS. — Heb. ii, 10 ; 2 Cor. ii, 74 ; Col. ii, 15 ; 

Matt, xxviii, 18 ; Eph. i, 22, 23 ; Matt, xxv, 31, 32. 



v. Concerning the Forgiveness of Sin. 

Ques. I. In whom have we forgiveness of sin ? 

Ans. We have forgiveness of sin in Jesus Christ, our 
Lord. 

COMMENT. — Sin makes mankind enemies of God. Forgive- 
ness restores mankind to the friendship of God. Men can have forgive- 
ness in Jesus Christ, the Lord. Hence the Lord Jesus is the source 
of joy to all believers, who through forgiveness in Him have become 
the friends of God ; and also to the angels of God, who in heaven 



The Saviour. 43 

rejoice over everyone that is forgiven and has entered into the joy 
of communion with the Father. 

TEXTS.— Acts t, 31 ; Eph. i, 7 ; Col. iii, 13. 

Ques. 2. What terms are employed in the New Testa- 
ment to express forgiveness in Jesus Christ ? 

Ans. The New Testament terms to express forgive- 
ness in Jesus Christ, are Propitiation and Atonement, 
Reconciliation and Redemption. 

COMMENT. — These four terms present four views in which to 
regard that saving work of our Lord, which secures to us forgiveness 
of God. Each term presents, with a sufficient fullness, the way of 
attaining forgiveness in Jesus Christ. All united constitute a most 
comprehensive presentation of forgiveness of sin through our Saviour 
Jesus Christ. It is to be observed that these four terms go in pairs; 
propitiation and atonement are common in the Old Testament, 
reconciliation and redemption are preferred in the New Testament, 
yet, all the terms are found in the New Testament. 

TEXTS.— 1 John ii, 2 ; Neh. x, 33 ; 2 Cor. v, 18 ; Rom. iii, 24. 

Ques. 3. What is the teaching in the term Pro- 
pitiation ? 

Ans. The term Propitiation teaches that Christ gave 
Himself for us, even unto death ; and that this offering of 
Himself, the sacrifice for sin, secures for every believer 
the forgiveness of sin and the favor of God. 

COMMENT. — Propitiation expresses the good pleasure of God 
in us, to whom our Lord Jesus Christ gave Himself, the offering for 
sin. This offering for sin, in the death of Christ, was made to take 
away the enmity in the mind and heart of the believer toward God. 
God speaks forgiveness of sin to the believer, since through Christ, 
our Saviour, the waywardness of sin in the believer is corrected, and 
God again rule" in the believer's heart. Thus God is just and has 
pleasure in the forgiveness of sin. 

TEXTS.— Rom. iii, 5 ; 1 John ii, 2 ; Eph. v, 2. 



44 Epworth Catechism. 

Ques. 4. What is the teaching in the term, Atone- 
ment ? 

Ans. The term Atonement teaches that we who believe 
are one with God through Jesus Christ, " of whom we 
have now received the atonement with God." 

COMMENT. — Atonement secures oneness with God for us, and 
atonement is received by us through Jesus Christ. The wandering 
away from God, the scattering of the sheep, each in his own way, 
have been removed. There is now an atonement through Jesus 
Christ. The life of the Shepherd was given up for the sheep; the 
death of the Christ destroyed the power of the enemy, who scattered 
the sheep ; and we who believe are one with God. 

TEXTS.— John x, 11 ; 1 Pet. ii, 25 ; Rom. v, 11. 

Ques. 5. What is the teaching in the term Reconcilia- 
tion ? 

Ans. The term Reconciliation teaches that " when 
we were enemies to God, we were reconciled unto God by 
the death of His Son," and have peace by faith. 

COMMENT. — Reconciliation proclaims the service of the love 
of the Saviour. Sin made all men the enemies of God. But Christ, 
the loving Saviour, by His death, destroyed the power of sin, and 
made us at peace with God. Hence every follower of Christ is no 
longer an enemy of God, but is reconciled unto God by the death of 
His Son. The love of the Saviour triumphs by the reconciliation of 
believers unto God. 

TEXTS.— Eph. ii, 16; Col. i, 21 ; Rom. v, to. 

Ques. 6. What is the teaching in the term Redemp- 
tion ? 

Ans. The term Redemption teaches that man, who is 
in bondage to sin, may have freedom from sin through 
our Lord and Saviour Jesus Christ, who gave Himself 



The Saviour. 45 

unto death a ransom for all. Hence all believers in 
Christ have entered info the glorious liberty of the 
children of God. 

COMMENT. — Redemption assures freedom from the bondage 
of sin to every believer in Christ. The hardships of sin are over for 
these ; the bonds of sin are broken. Christ leads all who trust in 
Him into the freedom of the children of God. The powers that en- 
slaved are overcome. The price of this victory was the death of our 
Saviour Jesus Christ. The cross witnessed the death of Christ ; the 
cross witnessed also the victory of Christ. Hence the glorying of 
the Christian is in the cross of our Lord Jesus Christ. The cross is 
the symbol of redemption for the believer from sin, and also the ban- 
ner for his triumphant entrance into salvation. 

TEXTS.— Rom. iii, 24 ; Eph. i, 7 ; Col. i, 14. 



SALVATION. 

i. Concerning Its Source, as from God. 

QllCS. I. By what words is salvation referred to as 
from God ? 

Ans. Salvation is referred to as from God in the 
words Calling, Election, and Grace. 

COMMENT.— Man is called in Christ. Man is elected in 
Christ. The Calling and Election of man is in Christ. God 
makes this calling ; God purposes this election. Moreover, as God 
gives His only begotten Son to die for sinful man, this gift 
is the grace of God. The calling, or the election, or the grace 
of God in Christ, may exist, and still no one be saved. Obedi- 
ence to the calling in Christ, acceptance of the election in Christ, 
reception of the grace in Christ, condition the entrance of man into 
the salvation through Jesus Christ. The glory of God is in His 
proffer of calling, election, and grace in Christ unto sinful men. 
Man's glory is the acceptance. 

TEXTS.— Phil, iii, 14; 1 Thess. i, 4 ; 1 Cor. i, 4. 

Ques. 2. What is the calling of God ? 

Ans. The calling of God is in Christ, being the voca- 
tion for man which God selected according to His own 
good purpose ; and God through Christ is leading those 
who are obedient to this calling into newness of life. 

COMMENT. — The vocation for man, which alone has the 
approval of God, is the calling of God in Christ Jesus. All who 
walk worthy of this vocation have the approval of God. The voca- 
tion must precede the walking therein. Hence God must have given 
this calling in Christ prior to obedience to the call. The calling in 



Salvation. 47 

Christ was for all men ; but all men are not obedient to the calling. 
The disobedient are the unsaved- 

TEXTS.— Rom. xi, 29 ; Phil, iii, 14 ; Heb. iii, 1. 

Ques. 3. What is the election of God ? 

Ans. Tlie election of God is in Christ, being manifested 
in those who are in Christ, whom God hath from the be- 
ginning chosen unto salvation through sanctification of 
the Spirit. 

COMMENT. — All who are in Christ belong to the election. 
Such was the choice of God from the beginning. Man enters into 
the number of the elect by making choice of Christ. Yea, to choose 
Christ, is to become one of the people of God. The elect are the 
peculiar people of God, zealous unto good works. 

TEXTS.— Rom. ix, 11 ; 1 Thess. i, 4 ; 2 Pet. i, 10. 

Ques. 4. What is the grace of God ? 

Ans. The grace of God is in Christ, being the good 
will of God to men, which was declared by the gift of 
His Son, in order that through Him salvation might come 
to mankind. 

COMMENT. — Salvation is the gift of God through our Lord 
Jesus Christ, and expresses the boundless good will of God to man- 
kind. This unspeakable gift proclaims the grace of God which we 
who believe have received. The love of God is manifested by His 
marvelous grace to mankind in Jesus Christ. This grace of God 
calls forth our admiration and our love. We who believe possess all 
things in Christ, the gift of God's grace ; we all, therefore, are 
debtors unto the grace of God. 

TEXTS.— Rom. v. 15 ; 1 Cor. xv, 10 ; Eph. ii, 5. 



48 Epworth Catechism. 

ii. Concerning Its Realization in Man. 

Ques. I. What words make known the realization of 
salvation in man ? 

Ans. The realization of salvation in man is made 
known by the words Repentance and Conversion, and 
by the word Faith. 

COMMENT.— The followers of Christ have been saved. The 
grace of God in salvation has been accepted by them. Salvation 
has been realized in them. They have repented of their sins and 
are changed, being converted to God. A new power is theirs. It is 
faith ; and by it they live no longer unto themselves, but unto God. 

TEXTS.— Rom. ii, 4 ; James v, 20 ; Col. i, 4. 

Ques. 2. What is Repentance and Conversion ? 

Ans. Repentance is deep sorrow for our sins and 
longing to be freed from their dominion. When this 
sorrow and longing leads us back to God, we are converted 
and saved. 

COMMENT. — Return to God is no thoughtless act. It is an act 
preceded by sorrow for sin and longing to be free from the dominion 
of sin. The words of Christ instruct us in the way of escape from 
the bondage of sin. Our salvation is through Christ. Sorrow for sin 
brings us back to God, and we are then converted and saved. 

TEXTS.— Mark vi, 12 ; Acts Hi, 19 ; 2 Cor. vii, 10. 

Ques. 3. What is Faith ? 

Ans. Faith is a new power in the soul of man, through 
which he is saved. Faith leads us to believe God, to 
study His word, to obey His commands, to walk in His 
ways. Our fidelity to God is the measure of our faith. 



Salvation. 49 

COMMENT. — The work of God at our conversion creates in us 
the power of faith. When we have entered into salvation in Jesus 
Christ, who is the gift of God, we know, that with Christ, God will 
give us all things. Our experience of salvation in Christ works in us 
faith in God. Hence our faith is begotten in us through Christ ; and 
by our faith we have peace with God. 

TEXTS.— Rom. v, i ; 2 Cor. v. 7 ; Gal. ii, 20. 



in. Concerning the Saved in Christ and the 
Law of God. 

Ques. I. What words indicate the relation of the 
saved in Christ to the lav,- of God ? 

Ans. The words indicating the relation of the saved 
in Christ to the law of God are Justification and Right- 
eousness. 

COMMENT. — The sinner transgresses the law of God. No 
transgression can go unnoticed. The sinning man. being a law- 
breaker, has a "certain fearful looking for of judgment." Besides 
the injury, sin works in us, there is a fearful apprehension of the 
wrath of God because of sin. Salvation in Jesus Christ is the fulfill- 
ment of the law ; and, therefore, His Gospel becomes the herald of 
-our justification and righteousness. 

TEXTS.— Rom. v, if; x, 4. 

Ques. 2. What is Justification ? 

Ans, Justification is by faith and is God's pardon to 
all who have their transgressions of the law of God for- 
given in Christ. 

COMMENT. — The saved in Christ are not accounted trans- 
■gressors of the law of God. Apart from Christ, all men sin and are 
"transgressors. Hence no man without Christ is justified. The salva- 
4 



50 Epworth Catechism. 

tion of Christ secures in all believers pardon before the law of God. 
This pardon is called the justification of God. 

TEXTS.— Rom. iii, 28 ; v, 1 ; Gal. ii, 16. 

Ques. 3. What is Righteousness ? 

Ans, Righteousness is of faith and is the gift of God, 
leading us to keep His law ; and, since we can keep the 
law of God only in Christ, the righteous are all those in 
Christ, "who of God is made unto us righteousness." 

COMMENT. — We have no righteousness of our own. Our 
righteousness is of God in Christ. The Saviour established righteous- 
ness. His kingdom is righteous. All therein are righteous. His 
salvation secures righteousness. The followers of Christ are obedient 
to God's law and are made righteous. The ways of righteousness 
are the ways of Christ; hence He commands, saying, "Follow me." 

TEXTS. — Rom. iv, 13 ; v, 17 ; Eph. iv, 24. 



iv. Concerning the Saved in Christ and the 
Family of God. 

Ques. I, What words express the relation of the saved 
in Christ to the family of God ? 

Ans. The words expressing the relation of the saved 
in Christ to the family of God are Regeneration and 
Adoption. 

COMMENT.— The family of God is entirely a New Testament 
revelation. The Heavenly Father is its head. The children, in the 
family, are the sons and daughters of God. The word Brethren is 
in the New Testament a most common designation of all those who 
have received salvation in Christ. Indeed, all these are called 



Salvation. 51 

Brethren in Chris:. Regeneration and Adoption express the way by 
which ail may have entrance into the family of God. 

TEXTS.— Titus iii, 5 ; Rom. viu. 15. 

Ques. 2. What is Regeneration ? 

Ans. Regeneration is the new birth, or the beginning 
of that life from God which all Christians have in Christ: 
" for God of his own will begat us by the w-ord of truth." 

COMMENT.— Christ first declared the necessity of flienewbirth 

for mankind. He said to Nicodemus, "Ye must be born again," 
This new life is the life in Christ. God gave us this new life By 
it we are associated inseparably with Christ. 

TEXTS.—;.-- :::. -.-% ; 1 Johiiii, 2; ; iv. 7 ; v. :, 

Ques. 3. What is Adoption ? 

Ans. Adoption is that act of God by which the saved 
in Chris: become the children of God : "for God pre- 
determined us unto the adoption of children by Jesus 
Chris:, according to the good pleasure of His will." 

COMMENT. — We receive the adoption in Christ, whereby we 
cry, "Abba, Father." Adoption would be impossible unless first 
we had entered into the new life by being born again. With this 
new life, through Jesus Christ, we become approved of God. God 
was well pleased in Christ, His beloved Son : God is well pleased in 
us who are in Christ. The relation, which the saved in Christ have 
to God, is obtained by Jesus Christ. This relationship Gcd prede- 
terminedtobe adopted into His family. Hence by adoption v.-e are 
children of God, and may say with confidence, " Our Father.' 

TEXTS.— Re-. vr.:. 15 ; Gal. iv. r • E-h. i. ■-, 



52 Epworth Catechism. 

v. Concerning the Experiences in the Christian 

Life. 

Ques. I. What words describe the Experiences in the 
Christian Life ? 

Ans. The words describing the Experiences in the 
Christian Life are Probation, Perseverance, Assurance, 
and Sanctification. 

COMMENT. — The new life, which had beginning in Christ, 
must have continuance. Progress therein leads through various ex- 
periences. Each believer is proved ; each believer must persevere ; 
each believer receives assurance ; each believer is sanctified. All 
these experiences occur in the Christian life. 

TEXTS.— James i, 12 ; Rom. ii, 7 ; 1 John v, 10 ; 1 Thess. iv, 3. 

Ques. 2. What is Probation ? 

Ans. Probation is the experience of the Christian 
under trials and temptations ; for the saved in Christ are 
exposed "to fiery trials and manifold temptations." 

COMMENT.— We are taught that Probation should be to the 
Christian not an occasion of sorrow, but of joy. In the furnace of 
temptations and trials, we are purified. The dangers in temptations 
and trials for the believer arise only in a failure of faith and a com- 
mittal of sin. The Christian is superior to temptations by resistance, 
and he may have power given him to endure trials. 

TEXTS.— 1 Pet. i, 7; iv, 12, 13 ; 1 Cor. x, 13 ; James i, 2. 

Ques. 3. What is Perseverance ? 

Ans. Perseverance is the experience of the Christian, 
while holding fast the profession of his faith without 
wavering ; and while bringing, by the exercises cf the 



Salvation. 53 

Christian life, his body into subjection, lest he through 
failure should become a castaway from Christ. 

COMMENT. — The Christian life is a warfare, declaring his 
faith. The Christian should go from victory unto victory. Defeat 
is dangerous to the Christian ; it may be death. Those who " en- 
dure unto the end shall be saved." We may cast away our confi- 
dence in God ; we may become weary in welldoing ; we may also 
keep the faith ; we may finish the course ; we may obtain the 
•' crown of righteousness which the Lord the Righteous Judge shall 
give us at that day." 

TEXTS.— Gal. vi, 9 ; 2 Thess. iii, 13 ; Heb. x, 23. 

Ques. 4. What is Assurance ? 

Ans. Assurance is the experience of the Christian, 
which is wrought in him daily, by his hope and faith in 
Christ, witnessing that God is well pleased with him and 
hath granted him forgiveness of sin. 

COMMENT. — There is no uncertainty in regard to the position 
of God toward the saved in Christ. God is well pleased, and loves 
His children of the adoption. The Spirit of God beareth witness to 
the believers. Yea, God gives to all in Christ the full assurance of 
understanding that we in Christ are the children of God, having re- 
ceived His forigveness. 

TEXTS.— Rom. viii, 16 ; 1 John v, 10 ; 2 Tim. i, 12. 

Ques. 5. What is Sanctification ? 

Ans. Sanctification is that experience of the Christian, 
beginning with the New Birth and continuing with his 
growth in that holy life which he then received by grace 
from God through Jesus Christ. 

COMMENT. — Sanctification, as a w r ork, is instantaneous; as a 
state it is progressive. Sanctification, as freedom from sin, must have 



54 Ep worth Catechism. 

been wrought in us, when we first had entrance into the family of 
God. Sanctification, as victory over the powers of sin, is the pro- 
gressive advance of each believer in the Christian warfare. Sanctifi- 
cation, as perfection of Christian character, is accomplished only 
when Christ shall appear ; for then " we shall be like Him, for we 
shall see Him as He is." 

TEXTS.— Rom. xv, 16 ; John xvii, 17 ; Heb. xii, 14 ; 1 Pet. i, 16. 



THE HOLY GHOST. 

i. Concerning the Presence of the Holy Ghost. 

Ques. I. Is the Holy Ghost person ? 

Ans. The Holy Ghost is person and divine, who is 
intrusted with the convicting of the sinner and the sancti- 
fying in Christian life of all who believe. 

COMMENT.— The gift of God to the world for its salvation 
is God, the Son; the gift of God to the world for its conviction and 
to each believer for his sanctification, is God, the Holy Ghost. 
Christian life is matured specially under the care of the Holy Ghost. 
The believer is not left alone in his battling. God, the Holy Ghost, 
is with him. 

TEXTS.— John xvi, 13 ; xx, 22 ; Titus iii, 5, 6. 

Ques. 2. Where is the Presence of the Holy Ghost? 

Ans. The Presence of the Holy Ghost is in each be- 
liever in Christ ; and the body of each believer is the 
temple of the Holy Ghost. 

COMMENT. — The Christian life, in this world, is inseparably 
connected with the body. The right conduct of all its physical 
powers must be one of the exercises of the Christian. The desires 
caused by the body must not rule the Christian. Degradation of his 
body is the defilement of the temple of the Holy Ghost. Defiling 
this temple is full of peril. Beautifying this temple is honoring 
God. 

TEXTS.— 1 Cor. vi, 19 ; Johnxx, 22 ; Acts viii, 17. 

11. Concerning the Offices of the Holy Ghost. 

Ques. I. What are the Offices of the Holy Ghost ? 
Ans. The Offices of the Holy Ghost are the offices of 



56 Epworth Catechism. 

Teaching, Guiding, and Comforting each believer in 
Christ during his Christian life. 

COMMENT. — The Holy Ghost is no disinterested spectator of 
the ceaseless activity of the Christian in the course of his Christian 
life. The perplexities and doubts of the Christian are resolved by 
the help of the teaching of the Holy Ghost. The bewilderment and 
uncertainty, in regard to the paths of God, are removed by the help 
of the guidance of the Holy Ghost. The despair and sorrow, en- 
gendered by sin, are turned into hope and joy by the help of the 
comfort of the Holy Ghost. 

TEXTS. — i Cor. ii, 9, 10 ; John xvi, 13 ; 2 Pet. i, 21. 

Ques. 2. What is the Office of the Holy Ghost, as 
Teacher ? 

Ans. The Holy Ghost, as Teacher, interprets to the 
believer, if permitted, the words of Christ and of the 
scripture ; and also assists him in his prayers, " for we 
know not what to pray for as we ought." 

COMMENT. — The believer in Christ must study the scripture. 
The aid of the Holy Ghost does not remove the necessity of diligent 
study. Indeed, the law seems to be, that aid increases as the believer 
becomes more studious of God's word. Likewise, the Christian must 
be in the act of prayer, in order to be assisted in prayer by the Holy 
Ghost. The human receives the cooperation of the divine in all 
godly exercises. 

TEXTS.— 1 Cor. ii, 13 ; Rom. viii, 26 ; John xiv, 26. 

Ques. 3. What is the Office of the Holy Ghost, as 
Guide ? 

Ans. The Holy Ghost, as Guide, makes known to 
every believer, in times of uncertainty and danger, the 
right thing to do, the right words to say, and the right 
way to go, if He be allowed. 



The Holy Ghost. 57 

COMMENT.— The Christi an should walk worthy of his "high- 
calling of God in Christ Jesus." The Christian should show himself 
" a pattern of good works." The Christian should always "let his 
speech be with grace." Such high exactions of the Christian — in 
walk, work, and word — are beyond the ability of the believer, with- 
out the help of the Holy Ghost, his Guide. The ideal for the Chris- 
tian is highest and adequate help for its attainment is given by God 
in His gifts of Christ and the Holy Ghost unto the believer. 

TEXTS.— John xvi, 13 ; Rom. viii, 14 ; Gal. v, 18. 

Ques. 4. What is the Office of the Holy Ghost, as 
Comforter ? 

Ans. The Holy Ghost, as Comforter, gives, if heeded, 
courage to the believer amid the trials and temptations 
of the Christian life ; and also reveals, in times of sorrow, 
the greatness of the hope and joy which the believer has 
in God. 

COMMENT. — Christ promised the Comforter to His disciples. 
They had deep sorrow because of His near departure. All in 
Christ must pass through sorrow. The causes of grief are manifold; 
but chiefly sorrow comes to the believer through sin. At these 
times of sorrow, when the Christian is cast down, and is almost 
weary in welldoing, the voice of the Holy Ghost may be heard, re- 
vealing the promises of God. 

TEXTS. — Acts Lx, 31 ; Rom. xiv, 17 ; John xiv. zS 



CHRISTIAN LIFE. 

i. Conforms to the Teaching of Scripture. 

Ques. I. How are the teachings of scripture related 
to Christian life ? 

Ans. The teachings of scripture are inspired of God 
and should direct us in our Christian life. 

COMMENT. — The Inspiration of Scripture is pre-eminently a 
Protestant doctrine. The highest visible authority is the word of 
God in the scriptures. Errors occur in the understanding of them, 
especially in the more difficult parts. But, so far as the way of 
righteousness is concerned, a wayfaring man, though a fool, need not 
err therein. Therefore, for instruction to holy living, scripture has 
unspeakable worth. 

TEXTS.— John v, 39 ; Acts xviii, 24 ; 2 Tim. iii, 16, 17. 

Ques. 2. Why should the Christian learn portions of 
scripture ? 

Ans. The Christian should learn portions of scripture 
in order to know practical rules for his guidance in 
Christian living. 

COMMENT. — The precepts of scripture present the teachings of 
God for the conduct of believers, through the wisest and best men of 
the past. The aim of scripture, in all its precepts, is to aid in the 
unfolding of a godly life in all who believe. To know these pre- 
cepts is an invaluable acquisition and indispensable to the Christian. 

TEXTS.— Psa. cxix. 

Ques. 3» What do the scriptures proffer to the Chris- 
tian more than precepts for guidance ? 



Christian Life. 59 

Ans. The scriptures give, in addition to precepts for 
guidance, most ennobling, views of God ; priceless ac- 
counts of the life of our Saviour ; remarkable examples 
of godly men ; and also the scriptures set forth the re- 
wards of goodness and the punishment of -wickedness. 

COMMENT. — Scripture furnishes, in many of its parts, pas- 
sages which incite to study and lead to meditation. " Search the 
scriptures," is a command given to the believer. Herein are uttered 
the deep things of God. Herein are told the marvelous acts of His 
grace. Herein are revealed the nature of the two most wonderful 
gifts of God, Christ Jesus, our Lord, and the Holy Ghost. The 
hearts of ancient believers are also opened to us in their words of 
prayer and praise, of defeat and victory, of hope and joy and peace. 

TEXTS.— Isa. xl, 12-17 I Heb. xi. 



11. Conforms to the Example of our Lord Jesus 
Christ. 

Ques. I. What does the example of our Lord Jesus 
Christ teach the believer in regard to prayer ? 

Ans. Our Lord was often in prayer to God ; and 
hence the believer is taught that the Christian should 
often be found in prayer. 

COMMENT. — Prayer is asking ; for when we pray we say. 
" Give unto us." But prayer is more than asking. Prayer is often 
a season of restful communion with God. It is often a time when 
great illumination is obtained in regard to scripture. It is always a 
time of quickening and strengthening in the Christian life. "Men 
ought always to pray and not to faint." 

TEXTS.— Matt, xiv, 23 ; John xvii, 20 ; Matt, xxvi, 41. 

Ques. 2. What does the example of our Lord teach 
the believer in regard to service? 



60 Epworth Catechism. 

Ans. Our Lord was ever seeking to save the lost, and 
to strengthen the saved ; thus He teaches His followers 
to seek and save the sinner and to help those who believe. 

COMMENT. — The life of our Lord, among other things, was 
also a life of beneficent activity. No human condition was perilous 
in His kind eyes, except that human condition in which God was 
not loved. The poor without God is in peril ; and equally so the 
rich. Mankind, as loving and hating God, occupied the thought 
and directed the activities of the Christ. In our measure and ac- 
cording to our opportunities, the believer should imitate the example 
of the Saviour. 

TEXTS. — Luke xv, 3-7 ; xix, 10 ; Gal. vi, 10. 

Ques. 3. What does the example of our Lord Jesus 
Christ teach the believer in regard to the ideal in Chris- 
tian life ? 

Ans. Our Lord lived a perfect life before God and 
men ; and He commanded believers to be perfect, "even 
as the Father in heaven is perfect." 

COMMENT. — "Be perfect," not one-sided. When giving, 
give to all, not to a single class. When praying, pray for all, not 
for a favored few. When meditating, meditate upon all the manifold 
mercies and goodness of God, not upon a selected few. " Be per- 
fect," or rounded out ; have no defects. Our Heavenly Father is 
thus ; be as He is. This command is not obeyed by one single act. 
It is obeyed only by the continual daily endeavor, on the part of the 
believer, to attain the Christian ideal, which is perfection in life. 

TEXTS.— Matt, v, 48; Phil, iii, 12; Heb. vi, 1. 



in. Conforms to the Influence of the Holy Ghost. 

Ques. I. In what way does the Holy Ghost influence 
Christian life ? 



Christian Life. 6i 

Ans. The Holy Ghost, by His presence with the 
believer, is active in influencing all his thoughts and 
feelings, all his ways and deeds. 

COMMENT.— The presence of the Holy Ghost is privilege of 
the believer. Under the helpful influence of Him, the believer may- 
develop all the grand possibilities of the Christian life. The be- 
liever, in prayer, should offer the constant petition for the Holy 
Ghost. 

TEXTS.— Luke xi, 13 ; John vii, 39 ; 1 Cor. xii, 3. 

Ques. 2. What are the fruits of the Holy Ghost ? 

Ans. The fruits of the Holy Ghost are "love, joy, 
peace, long-suffering, gentleness, goodness, faith, meek- 
ness, temperance." 

COMMENT.— The Holy Ghost ministers to the pleasures of 
the believer during his progress in the Christian life. These pleasures 
are the pleasures of love, joy, and peace. The Holy Ghost reveals 
the kind of conduct which the believer is to manifest during his 
Christian life. This conduct is in long-suffering, gentleness, and 
goodness. The Holy Ghost also matures the quality in the soul of 
the believer, which he is to possess, as he wages the warfare in the 
Christian life. This quality of soul is found in his faith, meekness, 
and temperance. And no wish of the Christ was more replete with 
good will toward the believer than that wish contained in these 
words : " Receive ye the Holy Ghost." 

TEXTS.— Gal. v, 22-26; Eph. v, 9. 



THE CHRISTIAN CHURCH. 

i. Concerning Its Names. 

Ques. I. What names, by earliest usage, have been 
connected with the Christian Church ? 

Ans. There are two pairs of names, connected by 
earliest usage with the Christian Church ; the first pair is 
the Church Visible and Invisible ; the second pair is the 
Church Militant and Triumphant. 

COMMENT. — These names for the Christian Church became 
current almost with the beginning of the spread of Christianity. The 
history of the Christian Church deals with the progress of affairs in 
the Church Visible or the Church Militant. The Church Invisible 
is vaster than the Church Visible and is also under the leadership of 
Christ. The Church Triumphant is the great multitude of the 
Church both Visible and Invisible, but at the time of fulfillment and 
victory. 

TEXTS.— Matt, xvi, 18 ; John xviii, 36; 2 Cor. ii, 14. 

Ques. 2. What is understood by the Church Visible 

and Invisible ? 

Ans. The Church Visible is any and every Christian 
community which meets to worship in the name and to 
the honor of our Lord ; the Church Invisible is the whole 
number of the saints of God, who are dead, and yet in 
death under the shepherding care of Christ. 

COMMENT.— This pair of words, the Church Visible and In- 
visible, combines in one expression the faith of the believer in that 
vast body of which Christ is the Head. The dead in Christ constitute 
the hosts of the Invisible Church. Whether living or dead, we are 



The Christian Church. 63 

still with Him. The whole Church Visible would be the assemblage 
of all the living believers in Jesus Christ, The Church Visible and 
Invisible is a magnificent conception. 

TEXTS.— Matt, xviii, 20 ; Eph. i, 22, 23 : Rom. xiv, 9. 

Ques. 3. What is understood by the Church Militant 
and the Church Triumphant ? 

Ans. The Church Militant is the Church Visible, as 
each and all churches strive to win victory in the world 
for Christ ; the Church Triumphant is the whole Church, 
after it has achieved victory through our Lord Jesus 
Christ and has been united and made glorious through 
the Resurrection. 

COMMENT. — This victory of the Church Militant over sin and 
Satan, will be celebrated by the gathering of all believers in God, of 
all times, under the command of our Saviour ; and this host, made 
glorious, is the Church Triumphant. 

TEXTS.— 2 Cor. ii, 14 ; Rev. vii, 9-14. 

11. Concerning Its Ministry and Membership. 

Ques. I. Who constitute the ministry of the Christian 
Church ? 

Ans. The Christian ministry are those servants of 
Christ, who have been called of God, by the Holy Ghost, 
to preach the word of God and to care for His flock. 

COMMENT. — The minister of Christ is herald to the world of 
the Gospel of Christ. But he is to the church a teacher of the word 
of God and a shepherd of His flock. Within these two capacities 
he is to teach and exhort and rebuke with all authority. Each 
denominational church in Christ requires other special duties con- 
nected with the temporal good of that church from those who are 
set apart and are ordained unto its ministry. But these duties are 
secondary to the minister of Christ, yet by no means to be neglected. 

TEXTS.— Heb. v, 4; Acts xx, 28 ; 2 Cor. v, 18. 



64 Epworth Catechism. 

Ques. 2. Who constitute the membership of the 
Christian Church ? 

Ans. The membership of the Churches of Christ are 
all Christian believers who have received from. God 
through Jesus Christ the forgiveness of sins; uniting for 
the most part with some branch of the Visible Church. 

COMMENT. — There is no membership in the Church of Christ 
except for those who have experienced the forgiveness of sins in 
Jesus Christ. It is the most natural sequence for all who have been 
forgiven in Christ to unite in membership to His body, which is the 
church. Each denominational church requires special acknowledg- 
ments to be made and special forms to be gone through, before 
entrance may be obtained into its communion. But these acknowl- 
edgments and forms are secondary, yet by no means to be despised. 

TEXTS.— Acts xiii, 38 ; Eph. I, 7 ; Acts v, 14. 

Ques. 3. What mutual relations subsist between the 
ministry and the membership in the Church of Christ ? 

Ans. They are brethren and are to dwell together in 
love ; they are laborers together with God and are, there- 
fore, to be united in Christian work ; together they are 
the priesthood of God, offering their lives in daily sacri- 
fice for sin. 

COMMENT. — Union between the ministry and the member- 
ship of the Churches of Christ is vital. Severance of interest here is 
weakness and may be death. The basis of union and cooperation 
is God ; and, therefore, no selfish interest can legitimately have 
place in the church. The union is beautifully expressed in these 
words : " We in Christ and Christ in God." 

TEXTS.— Matt, xxiii, 8 ; 1 Cor. iii, 9 ; 1 Pet. ii, 5. 

in. Concerning Its Sacraments. 

Ques. I. What ordinances have been named the 
Christian Sacraments from the beginning of the Christian 
Church ? 



The Christian Church. 65 

Ans. The ordinances of Baptism and of the Lord's 
Supper have been named the Christian Sacraments from 
the beginning of the Christian Church. 

COMMENT. — Essential importance is connected with these 
two sacraments. They were both enjoined upon the believer by our 
Lord Himself. The administration of the sacraments is performed 
by the ministry of the Christian Church. The exclusion of the laity 
from this service does not, in the Protestant Church, imply of 
necessity, that the administration of the sacraments is an inalienable 
privilege of the clergy. Yet in the Protestant Church, as well as in 
the Roman Catholic and Greek Churches, the service is confined to 
the ministry. 

TEXTS. — Matt, xxviii, 19 ; Luke xxii, 19. 

Ques. 2. What is the sacrament of baptism ? 

Ans. The sacrament of baptism is administered by 
water, and is the outward sign which signifies that the 
person baptized has taken the vows, by himself or 
through another, of the Christian life ; it is also the seal, 
commanded by God, pledging His own faithfulness in 
giving victory to the Christian. 

COMMENT. — The sacrament of baptism may not be adminis- 
tered to an unbeliever in Christ. Baptism is the sign of entrance in- 
to the kingdom of heaven. Little children may be baptized, for ' 'of 
such is the kingdom of heaven." Yet there should be sponsors, who 
obligate themselves to impart Christian instruction and admonition 
to the baptized child. These sponsors are usually the parents. The 
baptism of children is a great testimony given by the church to their 
faith in the words : " Train up a child in the way he should go: and 
when he is old, he will not depart therefrom." 

TEXTS.— Acts ii, 38 ; Gal. iii, 27 ; Acts xxii. 16. 

Ques. 3. What is the sacrament of the Lord's 
Supper ? 
5 



66 Epworth Catechism. 

Ans. The sacrament of the Lord's Supper is adminis- 
tered in bread and wine, and is the sign that the body 
and blood of our Saviour, Jesus Christ, was offered in 
sacrifice on the Cross for us ; it is also a seal, that be- 
lievers are partakers of the benefits obtained for the Chris- 
tian through Jesus Christ. 

COMMENT. — The partaking of the Lord's Supper by be- 
lievers is a solemn act of grateful remembrance of Christ, their 
Saviour. The Christian, in the performance of this solemn act, 
should receive especial blessing. The bread and wine remain un- 
changed, but the hearts of the believers, who receive this sacrament 
with thanksgiving, become thereby real partakers of the life of 
Christ. 

TEXTS.— i Cor. xi, 23-26 ; Matt, xxvi, 26, 28 ; 1 Cor. x, 16, 17. 



DEATH, 
i. Concerning the Article of Death. 

Ques. I. Who must die? 

Ans. It is appointed unto all men once to die. Death 
is the common lot of man. 

COMMENT. — Life in the human body must cease. Each man 
must die. The grave awaits us all. Our bodies must return to 
dust. Such, at least, is the conclusion of human experience. Such, 
at least, must be our reasonable expectation. 

TEXTS.— Heb. be, 2- ; Job xiv, 10 ; EccL iii, 2. 

Ques. 2. What is physical death ? 

Ans. Physical death is the severance of body and 
spirit ; the body returning to dust, and the spirit return- 
ing to God who gave it. 

COMMENT, — The decay of the physical body after death is a 
demonstrated truth. The human body becomes resolved into its 
elements through the dissolution in death. In this respect, man is 
certainly related to the animal world. But the spirit of man, accord- 
ing to Revelation, returns to God. Revelation is, also, adequately 
explicit in describing the condition of departed spirits, while in the 
intermediate state and before the judgment. The gifts and favors 
of God to man are inseparably connected with our conduct in this 
present life. Hence the immeasurable significance of this life to 
sinful men, to us all, since all have sinned. 

TEXTS.— Gen. iii, 19; Eccl. iii, 21. 

11. Concerning Death as the End of Probation. 

Ques. I. What is the doctrine of Probation ? 

Ans. The doctrine of Probation is, that every man 



68 Epworth Catechism. 

during life must accept or reject the grace and the help 
of God, by means of which he may be freed from the 
power of sin. 

COMMENT. — During life, each man discloses whether he has 
an impenitent heart, shut to all the loving mercies of God. During 
life, also, each believer exhibits whether he is steadfast in his faith 
in God. Life, therefore, is still full of hope and blessing only for 
each believer. 

TEXTS.— Luke xiii, 3 ; Isa. lv, 6 ; Matt, xxii, 11-13. 

Ques. 2. Is there a Probation after death ? 

Ans. There are no promises in scripture which may 
warrant hope in a second probation. God, in His love, 
has from the beginning used His power to save all men ; 
and those, who reject in life His merciful help, die without 
hope. 

COMMENT.— The almost general consensus of the Christian 
Church agrees in the rejection of the doctrine of Second Probation. 
The temper and disposition of the departed spirits, so far as they re- 
late to God, remain unchanged throughout the intermediate state. 
Probation, so far as it respects choice in God or continuance in the 
Christian life, terminates at death. Mercy is proffered to all, while 
life lasts. 

TEXTS.— Matt. viii, 10-12 ; John xii, 48 ; Matt, xi, 28. 



INTERMEDIATE STATE. 

i. Concerning the Abode of the Spirits of the 
Departed. 

Ques. I. What representation is given in scripture of 
the abode of the departed spirits ? 

Ans. Both Testaments, the Old and the New, represent 
the spirits of the departed as gathered in one vast domain. 

COMMENT. — This domain is the world for the spirits of the 
departed. Hither all spirits go upon the severance of the body and 
spirit at death. Here all departed spirits remain until the Resur- 
rection. Only God may invoke them hence. 

TEXTS. — Gen. xxxvii, 35 ; Isa. xiv, 15 ; Luke xvi, 23. 

Ques. 2. Are the spirits of the departed, both the 
good and the wicked, gathered without distinction in one 
place ? 

Ans. The spirits of the departed, both the good and 
the wicked, are gathered in one place, but with distinction. 
The wicked are imprisoned, waiting final judgment : the 
good are free, waiting their inheritance. And Christ has 
rule over all the departed spirits, as He is the Lord of 
the dead. 

COMMENT. — The good and the wicked are ever separated, 
even in the abode of the departed spirits. Man, in life, has freedom 
of choice ; his departed spirit must obey. Christ is its Lord. But 
obedience to Christ is joy for the good, whether in life or among the 
departed. Obedience to Christ is torment for the wicked among the 
departed spirits ; ard these must obey in that domain where they are 
gathered. 

TEXTS. — Rev. i, 18 ; Luke xxiii, 43 ; 1 Cor. xv, 55 ; Rom. xiv, 9. 



jo Epworth Catechism. 

ii. Concerning the Old Testament Teachings 
Respecting the Spirits of the Departed. 

Ques. I. What is the common name in the Old Testa- 
ment for the abode of the departed spirits ? 

Ans. The one almost invariable name in the Old 
Testament for the abode of the departed spirits is Sheol. 

COMMENT. — Sheol is one vast gathering place for the spirits 
of the dead. Its character cannot be determined by any ideas sug- 
gested in derivations for the Hebrew word. Usage alone must be 
the interpreter. It is certainly deducible from this source, that the 
spirits of the dead enter into Sheol. 

TEXTS. — Job x, 20-22 ; Isa. xiv, 11. 

Ques. 2. What ideas are associated with Sheol in the 

Old Testament ? 

Ans. It is taught in the Old Testament, that Sheol is 
the place where human power and dominion come to an 
end ; where the wicked cease from troubling, and the 
weary are at rest. 

COMMENT. — Human power and dominion have no recogni- 
tion in Sheol. Such is the teaching of the Old Testament prophets. 
The king and the subject are alike in Sheol, being simply among the 
dead. The wicked cannot trouble in Sheol. Hence, the good in 
this place have rest. Moreover, the spirits of the departed in Sheol 
are both good and wicked, and this difference in character makes 
separation. 

TEXTS.— Isa. xiv, 11 ; Job iii, 17. 

in. Concerning the New Testament Teachings 
Respecting the Spirits of the Departed. 

Ques. I. What is the common name in the New 
Testament for the abode of the departed spirits ? 



Intermediate State. 71 

Ans. The common name in the New Testament is 
Hades. This word is a Greek word, and is used to trans- 
late the Hebrew word Sheol. Our English Bible trans- 
lates the word Hades sometimes by the word Hell. 

COMMENT. — Our Lord uses the word Hades in the same 
sense as the word Sheol is used in the Old Testament. This use of 
the word by our Lord is found in the parable of the Rich Man and 
Lazarus. But in the New Testament emphasis is not given to the 
place, but rather to the condition of the dead. Hence the name 
Hades for the place, although employed, is not prominent. But it 
is affirmed that all the dead are under dominion ; for Christ is the 
Lord of the dead. 

TEXTS.— Luke xvi, 22-24 ; Matt, xi, 23. 

Ques. 2. What ideas are associated in the New Testa- 
ment, with Hades, as the place of the departed spirits ? 

Ans. Our Lord taught that in Hades the wicked spirits 
in trouble could see the good ; but nevertheless an im- 
passable gulf separates them. The disciples of our Lord 
also spoke of the spirits of the departed, who died in 
Christ, as being with Him. 

COMMENT. — The reserve of the New Testament writers in re- 
gard to the spirits of the departed, who were enemies of God, is most 
remarkable. These writers assert that the good, who have died, are 
with the Lord. But the Lord himself reveals the great division in 
Hades made by the impassable gulf. The portion, where the spirits 
of the wicked are gathered, is called Gehenna. The portion, where 
the spirits of the good are assembled, is called Paradise. One is a 
place full of trouble; the other is a place of rest. 

TEXTS. — Luke xvi, 22, 23 ; 2 Cor. v, 8 ; 2 Tim. ii, 11 ; 1 Thess. iv, 14. 



THE SECOND COMING OF CHRIST. 

i. Concerning the Time of His Coming. 

Ques. I. What is ' the statement of scripture, estab- 
lishing the fact of the Second Coming of Christ ? 

Ans. Our Lord said to the disciples : " I will come 
again." And also the angels of the Ascension said to 
them : " This same Jesus, which is taken up from you into 
heaven, shall so come in like manner." 

COMMENT. — There can be no doubt for the believer in Christ, 
that our Lord will come again. With His return are indissolubly con- 
nected the Resurrection, the Judgment, and the grand culmination 
of God's purpose in the gifts of Christ and the Holy Ghost. The be- 
lief in the Second Coming of Christ is as immovable in the Christian 
Church as the belief in His First Coming. "Our Lord will come 
again." 

TEXTS.— Acts i, n ; John xiv, 3. 

Ques. 2. What must take place in the world before 
the Second Coming of Christ ? 

Ans. Our Lord said : " And this Gospel of the king- 
dom shall be preached in all the world for a witness unto 
all nations, and then shall the end come." 

COMMENT.— The Christian Church must accomplish the Mis- 
sionary Movement, heralding the gospel of the kingdom in all the 
world for a witness unto all nations, before the Second Coming of 
Christ. The wonderful advance of Christian missions among the 
nations of the earth, in this our day, is in partial fulfillment of these 
words of our Lord. Yet we may not infer from the prominence of 
the Missionary Movement in the Christian Church to-day that, there- 
fore, the Second Coming of Christ is at hand. Such conclusion 



The Second Coming of Christ. 73 

would be without warrant. But, each believer, as he gives himself 
or his money to the cause of missions, may be confidently assured 
that he is preparing the way for the coming of Christ his Lord. 

TEXTS.— Matt, xxiv, 14 ; 2 Thess. i, 7. 

Ques. 3. Who knows the time for the Second Coming 
of Christ ? 

Ans. Our Lord said : " But of that day and that hour 
knoweth no man ; no, not the angels which are in 
heaven; neither the Son, but the Father." 

COMMENT. — The time of the Second Coming of Christ is un- 
known, save to the Father. The wisdom of God the Father has reserved 
this knowledge of the time unto Himself ; but He will reveal it in due 
season. Therefore, it is unwise to be carried away by reports of the 
near approach of Christ's coming. We are to live as if it were far 
off, working mightily to spread the Gospel and thus bring it nigh. 
We are to live as if it were nigh, being always ready to hear with 
welcome the trumpet voice announcing the Resurrection. 

TEXTS.— Matt, xxiv, 3 ; 1 Thess. v, 2 ; 2 Pet. iii, 10 ; Acts i, 7. 



11. Concerning the Second Manifestation of 
Christ. 

Ques. I. In what way shall Christ come again ? 

Ans. The Second Coming of Christ shall be with 
glory ; for " the Lord Jesus shall be revealed from heav- 
en with His mighty angels." 

COMMENT.-The splendor of this Second Coming is a sub- 
ject for joyful meditation among His saints. The Christ, in full 
panoply of power, shall come again. With Him also shall come 
His mighty angels. His coming shall be heralded with joy by 
the living among His saints ; but fearful forebodings shall take 
possession of the enemies of God who are then alive. 

TEXTS.— 2 Thess. i, 7-10. 



74 Epworth Catechism. 

Ques. 2. Why shall Christ come again in glory and 
power ? 

Ans. Christ shall come again among the living in 
glory and power, in order " to take vengeance upon all 
them that obey not the gospel of Christ," and also in or- 
der " to be glorified in all them that believe." 

COMMENT. — In this glorious Second Coming of Christ, there 
is gravest significance for all who shall be living. The first deed 
done at His Second Coming will be " to take vengeance upon all 
them that obey not the gospel of Christ." The scriptures foretell a 
mighty increase in wickedness upon the earth at that time ; also a 
time of fiery' trial for believers in the Gospel. But at the moment 
when the wicked shall vaunt themselves in triumph, and the poor 
and needy believers shall seem in defeat, then shall Christ come 
again in power and with his mighty angels, in order to restore the 
righteous and confound the wicked. Then all those who believe 
" shall be glorified in Him." 

TEXTS.— 2 Thess. i, 7-10. 

Ques. 3. What shall then follow ? 

Ans. Then shall follow, under the leadership of Christ, 
first the General Resurrection of the dead, and then 
the Final Judgment. 

COMMENT.— The first act of His Second Coming is the es- 
tablishing of victory for the oppressed saints of God at that time. 
Such action is in accord with the love of the Saviour for His suffer- 
ing followers. The second act of His coming will be the assemblage 
of all mankind through the resurrection of the dead. The third act 
of His corning will be the Judgment. Then shall all things have been 
fulfilled and the end has come. 

TEXTS.— 2 Thess. i, 7-10 ; 1 Cor. xv, 13 ; 2 Pet. iii, 7. 



THE RESURRECTION. 

i. As the Work of Christ. 

Ques. I. By whom are the dead raised? 

Ans. The dead are raised by the Son of God : " For 
the hour is coming in which all who are in the graves 
shall hear His voice and shall come forth." 

COMMENT. — His voice shall awake the dead. All who are in 
the grave shall come forth. The domain of Hades will give up the 
spirits of all men who have died. This scene will be the most mag- 
nificent ever beheld. Those living at the time will behold this won- 
derful work of Christ. The Resurrection is the event which signal- 
izes the victory over the grave. Death shall have no more 
dominion. 

TEXTS.— John v, 24-29 ; vi, 40 ; Phil, iii, 20, 21. 

Ques. 2. When are the dead raised ? 

Ans. The dead are raised at the Second Coming of 
the Lord Jesus. The first work done at His coming will 
be the overthrow of all His foes who are then alive ; then 
will follow the raising of the dead ; for the last enemy to 
be overcome is death ; and this victory is to be made 
complete only by the General Resurrection. 

COMMENT. — The General Resurrection is the beginning of 
the career of man in immortal life. His spirit could never die. But 
man was more than spirit. His body has been mortal from the be- 
ginning. Hence man, as body and spirit, will be mortal until the 
Resurrection. Thereafter, the departed spirit, united to his new 
body, shall be the immortal man. Death shall have no power over 
him after the Resurrection. 

TEXTS. — 2 Thess. i, 7-10; John xi, 25 ; 1 Cor. xv, 54, 55. 



y6 Epworth Catechism. 

ii. As the Union of the Spirit with a Body. 

Ques. I. What is essential to the resurrection of the 
dead ? 

Ans. It is essential to the resurrection of the dead, that 
each departed spirit be united to a body, and that each 
one recognize it as his own body. 

COMMENT. — A body must be prepared for each one of the 
dead. It cannot be the body which was laid in the grave ; for that 
body has returned to dust, has become dissolved into its elements. 
This body, given again to each of the dead in the Resurrection, must 
be recognized as his own body. Personal identity is a necessity, 
when each has again become man through the union of body 
and spirit in the Resurrection. 

TEXTS. — i Cor. xv, 35-44. 

Ques. 2. Wherein does the resurrection-body differ 
from our present bodies ? 

Ans. The resurrection-body differs from our present 
body only in not being subject to decay and death. 
Therefore, the resurrection-body is for all incorruptible, 
immortal, full of power and glory. Such a body is called 
a spiritual body. 

COMMENT. — This spiritual body is the inheritance of every 
human spirit after the Resurrection. The wicked, no less than the 
good, will have the spiritual body. The wicked, as well as the 
good, will be immortal. It is not in the character of the body that 
the good and the wicked will be distinguished after the Resurrection. 
The differentiating fact will be the relation of the good and the 
wicked to God. The more magnificent the powers of the resurrected 
body are above the powers of our present body, the more will be the 
capacity of each man, after the Resurrection, to experience joy or 
grief. Such is the grave importance of the resurrection-body to each 
human being. 

TEXTS.— Phil, iii, 21 ; Rom. xv, 53, 54. 



The Resurrection. 77 

Ques. 3, When is the resurrection of the dead accom- 
plished ? 

Ans. The resurrection of the dead is accomplished 
when Jesus Christ unites each spirit to such a spiritual 
body as each may recognize as his own body. Afterward 
cometh the Judgment. 

COMMENT. — The Judgment must be sequent to the Resurrec- 
tion. Judgment is passed upon conduct in the body. Hence man, 
as body and spirit, is judged. Hence, the necessity of the Resurrec- 
tion, and of its priority to the Judgment. 

TEXTS. — 1 Cor. xv, 52 ; Rom. xv, 22-24. 



JUDGMENT. 

i. Concerning Christ and the Judgment. 

Ques. I. Who shall be the Judge after the Resurrec- 
tion ? 

Ans. Jesus Christ, by whom all the dead and the living 
will receive at the Resurrection the spiritual body, shall 
be the final Judge of the human race. 

COMMENT.— Jesus Christ is to be the final Judge of the hu- 
man race. His judgment will be just. He was man. He knew 
man. He revealed Himself to man as the Saviour, to lead man 
back to God. He will judge all men, and we know His judgment is 
true. 

TEXTS.— Acts xvii, 31 ; 2 Cor. v, 10 ; Rom. ii, 16. 

Ques. 2. By what standard shall Christ judge all 

men ? 

Ans. Christ shall judge all men according as each in 
life held faith in God, and wrought their deeds in love 
and truth. 

COMMENT. — No man ever lived, or can ever live, to whom 
the command, " Have faith in God," has not come in some form. 
No man has ever lived who did not approve deeds wrought in love 
and truth ; nor will such a man ever live. Religion and ethics have 
their origin in these inalienable capacities of the human soul. The 
clearness of the faith in God will be determined by the fullness of 
the revelation under which each one lived. Yet no age among men 
has ever been devoid of faith in God. 

TEXTS. — Rom. ii, 14, 15 ; ii, 5, 6 • Mark xi, 22. 

Ques. 3. What are the issues of the final Judgment by 
Christ ? 



Judgment. 79 

Ans. Christ, at the Judgment, shall sentence the wicked 
to banishment from God ; .and he shall present the good, 
spotless and blameless, unto the Father. 

COMMENT. — The issues of the final Judgment are for the 
wicked, separation from God ; and for the good, presentation unto 
God. Unutterable grief, or inexpressible joy, is the outcome of the 
Judgment for every man. Therefore, ',' Seek the Lord while He may 
be found." 

TEXTS.— Matt, xxv, 33, 34 ; 2 Thess. i, 9. 



CONSUMMATION, 
i. Concerning the Eternal Kingdom. 

Ques. I. Who constitute the citizens of the Eternal 
Kingdom ? 

Ans. The good, after the Judgment, are presented to 
the Father ; and they, having entered into the family of 
God as sons and daughters through the adoption in 
Christ, make the Eternal Kingdom. 

COMMENT. — Sin is conquered, the wicked removed away ; 
then is accomplished the establishment of the Eternal Kingdom. This 
event shall be accompanied with the creation of the new heaven and 
the new earth. 

TEXTS.— i Cor. xv, 24 ; 2 Pet. iii, 13. 

Ques. 2. What then follows ? 

Ans. Then follows the life of the redeemed within the 
family of God ; and this life is eternal and blessed. 

COMMENT. — There we shall be changed from glory into 
glory ; and our praises, inspired by the Holy Ghost, shall be in as- 
cribing salvation to God and to the Lamb. 

TEXTS.— 1 John iii, 2 ; John xvii, 21 ; 2 Cor. iii, 18. 



ARTICLES OF RELIGION. 

These Articles of Religion are the statements which define Meth- 
odism as a Protestant Body. They, therefore, discriminate sharply 
along the lines of thought and practice, which divide Protestantism 
from Roman Catholicism. The Twenty-five Articles of Methodism 
.are a judicious abridgment of the Thirty-nine Articles of the Protes- 
tant Episcopal Church, which were formulated in 1591. The phrase- 
ology of the Reformers in the Anglican Church is abridged, not 
altered, in the articles retained by Methodism. 



i. Concerning the Deity. 

Art. I. Of Faith in the Holy Trinity. 

There is but one living and true God, everlasting, with- 
out body or parts, of infinite power, wisdom, and goodness; 
•the maker and preserver of all things, visible and invisible. 
And in unity of this Godhead there are three persons, of 
one substance, power, and eternity — the Father, the Son, 
and the Holy Ghost. 

COMMENT. — The nature, attributes, and creatorship of God 
are succinctly and clearly stated in this article. Also the Doctrine 
of the Trinity is affirmed and the names of the three divine persons, 
of one substance, power, and eternity, are given — the Father and the 
Son and the Holy Ghost. A Protestant must be a Trinitarian. 

Art. 2. Of the Word, or Son of God, who was made 
very Man. 

The Son, who is the Word of the Father, the very and 
eternal God, of one substance with the Father, took man's 
nature in the womb of the blessed Virgin ; so that two 
whole and perfect natures, that is to say, the Godhead 
and the Manhood, were joined together in one person, 
6 



82 Epworth Catechism. 

never to be divided ; whereof is one Christ, very God 
and very Man, who truly suffered, was crucified, dead 
and buried, to reconcile His Father to us, and to be a sac- 
rifice, not only for original guilt, but also for the actual 
sins of men. 

COMMENT. — This article asserts first the Incarnation of the 
Son of God ; He became very man and is the Christ : secondly, the 
Death and the Burial of the Christ: and thirdly, the Two Divine 
Purposes in His Life and Death ; He is for Reconciliation and for 

Sacrifice. 

Art. 3. Of the Resurrection of Christ. 

Christ did truly rise again from the dead, and took 
again His body, with all things appertaining to the perfec- 
tion of man's nature, wherewith He ascended into heaven, 
and there sitteth until He return to judge all men at the 
last day. 

COMMENT.— The Resurrection of Christ, involving the As- 
sumption again of the human body, and the Ascension of the risen 
Christ, are set forth in this article ; also that there is a Final Judg- 
ment and that Christ is the Judge. 

Art. 4. Of the Holy Ghost. 

The Holy Ghost, proceeding from the Father and the 
Son, is of one substance, majesty, and glory with the 
Father and the Son, very and eternal God. 

COMMENT.— The Procession of the Holy Ghost and his Na- 
ture are declared here. It is a noticeable omission, that the work of 
the Holy Ghost is not intimated even by a single word. 

11. Concerning the Holy Scriptures. 

Art. 5. Of the Sufficiency of the Holy Scriptures for 

Salvation. 



Articles of Religion, 83 

The Holy Scriptures contain all things necessary to sal- 
vation ; so that whatsoever is not read therein, nor may be 
proved thereby, is not to be required of any man that it 
should be believed as an article of faith, or be thought 
requisite or necessary to salvation. In the name of the 
Holy Scriptures we do understand those canonical books 
of the Old and New Testament of whose authority was 
never any doubt in the Church. 

The names of the canonical books are : Genesis, Exo- 
dus, Leviticus, Nubmers, Deuteronomy, Joshua, Judges, 
Ruth, the First Book of Samuel, the Second Book of 
Samuel, the First Book of Kings, the Second Book of 
Kings, the First Book of Chronicles, the Second Book 
of Chronicles, the Book of Ezra, the Book of Nehe- 
miah, the Book of Esther, the Book of Job, the Psalms, 
the Proverbs, Ecclesiastes or the Preacher, Canticla or 
Song of Solomon, Four Prophets the. greater. Twelve 
Prophets the less. All the books of the New Testament, 
as they are commonly received, we do receive and account 
canonical. 

COMMENT. — It is noticeable with what care every book of 
the Old Testament, with the exception of all the prophets, is speci- 
fically named in this article. It is also to be noticed, that the books 
of the New Testament are not enumerated. In this manner the 
Protestant reformers signified that those parts of Holy Scriptures, 
which are most likely to be overlooked or questioned, are neverthe- 
less canonical and are veritable portions of the word of God. 

Art. 6. Of the Old Testament. 

The Old Testament is not contrary to the New ; for 
both in the Old and New Testament everlasting life is 
offered to mankind by Christ, who is the only Mediator 
between God and man, being both God and Man. 
Wherefore they are not to be heard who feign that the 



84 Epworth Catechism. 

old fathers did look only for transitory promises. Al- 
though the law given from God by Moses as touching 
ceremonies and rites doth not bind Christians, nor ought 
the civil precepts thereof of necessity be received in any 
commonwealth ; yet, notwithstanding, no Christian what- 
soever is free from the obedience of the commandments 
which are called moral. 

COMMENT. — This article asserts not contrariety, but har- 
mony, between the Old and New Testament ; for the Mediatorial 
Office of Christ, leading to everlasting life, is a theme common to 
both. Therefore, the old fathers were staid by eternal promises. 
Further, it is clearly stated herein that the rites and ceremonies be- 
longing to the Old Testament religion, also the civil precepts con- 
nected with the Jewish state, are not binding on the Christian. But 
the moral commandments are to be obeyed. 

in. Concerning Mankind. 
Art. 7. Of Original or Birth Sin. 

Original sin standeth not in the following of Adam (as 
the Pelagians do vainly talk), but it is the corruption of the 
nature of every man, that naturally is engendered of the 
offspring of Adam, whereby man is very far gone from 
original righteousness, and of his own nature inclined to 
evil, and that continually. 

COMMENT. — Depravity of our nature, as part of our birth- 
right, is the doctrine of this article. Human nature, naturally en- 
gendered and unrestored, is gone far from original righteousness and 
is continually inclined to evil. 

Art. 8. Of Free Will. 

The condition of man after the fall of Adam is such 
that he cannot turn and prepare himself by his own nat- 
ural strength and works, to faith, and calling upon God ; 
wherefore we have no power to do good works, pleasant 



Articles of Religion. 85 

and acceptable to God, without the grace of God by Christ 
preventing [preceding] us, that we may have a good will, 
and working with us when we have that good will. 

COMMENT. — This article teaches the inability of the natural 
man to turn unto faith and calling upon God without the grace of 
God by Christ. This grace leads us unto good will, and then, work- 
ing within us, incites unto good works. 

Art. 9. Of the Justification of Man. 

We are accounted righteous before God, only for the 
merit of our Lord and Saviour Jesus Christ, by faith and 
not for our own works or deservings. Wherefore, that we 
are justified by faith only is a most wholesome doctrine, 
and very full of comfort. 

COMMENT. — Before God our righteousness is in Jesus Christ 
by faith. Therefore, this article affirms the doctrine of Justification 
only by faith. 

Art. 10. Of Good Works. 

Although good works, which are the fruits of faith, and 
follow after justification, cannot put away our sins and 
endure the severity of God's judgments ; yet are they 
pleasing and acceptable to God in Christ, and spring out 
of a true and lively faith, insomuch that by them a lively 
faith may be as evidently known as a tree is discerned by 
its fruit. 

COMMENT. — This article excludes any merit in our own good 
works to put away sins, or any such merit as may endure the sever- 
ity of God's judgment ; yet as the fruit of faith they are well pleas- 
ing to God in Christ. 

Art. II. Of Works of Supererogation. 

Voluntary works — besides, over, and above God's com- 
mandments — which are called works of supererogation, 



86 Epworth Catechism. 

cannot be taught without arrogancy and impiety. For by 
them men do declare that they do not only render unto 
God as much as they are bound to do, but that they do 
more for His sake than of bounden duty is required : 
whereas Christ said plainly, When ye have done all 
that is commanded you, say, We are unprofitable 
servants. 

COMMENT. — By this article good works, as service in excess 
of our obligations, are banished from our thoughts. Hence not 
arrogance, but humility, should accompany us when we come into 
the presence of our God. 

Art. 12. Of Sin after Justification. 

Not every sin willingly committed after justification is 
the sin against the Holy Ghost and unpardonable. 
Wherefore, the grant of repentance is not to be denied to 
such as fall into sin after justification : after we have 
received the Holy Ghost, we may depart from grace given 
and fall into sin, and, by the grace of God, rise again and 
amend our lives. And therefore they are to be con- 
demned who say they can no more sin as long as they live 
here ; or deny the place of forgiveness to such as truly re- 
pent. 

COMMENT. — Three assertions are made in this article : the 
sin against the Holy Ghost maybe committed even after justification ; 
other sins willingly committed after justification may be pardoned ; 
we may by the grace of God be saved from these sins and amend 
our lives. We have here a touching view of the mercifulness of 
God. 

iv. Concerning the Church. 

Art. 13. Of the Church. 

The visible Church of Christ is a congregation of faith- 
ful men in which the pure word of God is preached and 
the sacraments duly administered according to Christ's 



Articles of Religion. 87 

ordinance, in all those things that of necessity are requi- 
site to the same. 

COMMENT.— The Protestant definition of the Visible Church 
of Christ makes up this article. Its brevity and yet its completeness 
have especial charm. It is no chance gathering; but a congregation 
of faithful men ; it contemplates no exposition of moral and social 
themes, but the preaching of the word of God. It requires also the 
sacraments to be duly administered. 

Art. 14. Of Purgatory [and other errors]. 

The Romish doctrine concerning purgatory, pardon, 
-worshiping and adoration, as well of images as of relics, 
and also invocation of saints, is a fond thing, vainly in- 
vented, and grounded upon no warrant of scripture, but 
repugnant to the word of God. 

COMMENT. — Four great errors of the Romish Church are 
branded by this article as repugnant to the word of God. These 
four are Purgatory, Pardon, Worshiping and Adoration of Things, 
Invocation of Saints. 

Art. 15. Of Speaking in the Congregation in such a 
Tongue as the People understand. 

It is a thing plainly repugnant to the word of God, 
and the custom of the primitive Church, to have public 
prayer in the Church, or to administer the sacraments, in a 
tongue not understood by the people. 

COMMENT. — This article also excludes another error of the 
Romish Church by asserting it to be repugnant to the word of God. 
This error is to have the public prayer, or the sacraments, conducted 
in an unknown tongue. 

v. Concerning the Sacraments. 

Art. 16. Of the Sacraments. 

Sacraments ordained of Christ are not only badges 
or tokens of Christian men's profession, but rather they 



88 Epworth Catechism. 

are certain signs of grace and God's good will toward 
us, by the which He doth work invisibly in us, and doth 
not only quicken, but also strengthen and confirm our 
faith in Him. 

There are two sacraments ordained of Christ our Lord 
in the Gospel ; that is to say, Baptism and the Supper of 
the Lord. 

Those five commonly called Sacraments, that is to say, 
confirmation, penance, orders, matrimony, and extreme 
unction, are not to be counted for sacraments of the Gos- 
pel, being such as have partly grown out of the corrupt 
following of the apostles, and partly are states of life 
allowed in the scriptures, but yet have not the like na- 
ture of Baptism and the Lord's Supper, because they 
have not any visible sign or ceremony ordained of God. 

The sacraments were not ordained of Christ to be 
gazed upon or to be carried about, but that we should 
duly use them. And in such only as worthily receive the 
same they have a wholesome effect or operation ; but 
they that receive them unworthily, purchase to themselves 
condemnation, as St. Paul saith, i Cor. xi, 29. 

COMMENT. — Four paragraphs make up this article. The 
first sets forth the nature of the sacraments. They are tokens of 
Christian profession ; they are certain signs of God's grace and good 
will. The second plainly states the number of the sacraments. The 
third excludes the five so-called sacraments which, in addition to 
these two, are celebrated in the Roman Catholic Church. The 
fourth affirms that Christians should duly use the sacraments. This 
article in its four parts guards against grave and grievous errors. ; 

Art 17. Of Baptism. 

Baptism is not only a sign of profession and mark of 
difference whereby Christians are distinguished from 
others that are not baptized ; but it is also a sign of re- 



Articles of Religion. 89 

generation or the new birth. The baptism of young chil- 
dren is to be retained in the Church. 

COMMENT. — The sacrament of Baptism is considered in this 
article. It is a sign of Regeneration. All mature persons by receiv- 
ing Baptism declare that they profess to have obtained the salvation 
which is offered in Jesus Christ. Baptism is also a mark of differ- 
ence. Each recipient is declared by Baptism to be under Christian 
training and influence. This declaration is made either by the per- 
son baptized or its sponsors. The baptism of young children may 
be employed as a mark of difference, but not as a sign of profession. 
The mode of Baptism is not prescribed by the Protestant Articles of 
Faith. The various branches of Protestantism establish their own 
usage. 

Art. 18. Of the Lord's Supper. 

The Supper of the Lord is not only a sign of the love 
that Christians ought to have among themselves one to 
another, but rather a sacrament of our redemption by 
Christ's death ; insomuch that to such as rightly, worthily, 
and with faith receive the same, the bread which we break 
is a partaking of the body of Christ ; and likewise the 
cup of blessing is a partaking of the blood of Christ. 

Transubstantiation, or the change of the substance of 
bread and wine in the Supper of our Lord, cannot be 
proved by Holy Writ ; but is repugnant to the plain words 
of scripture, overthroweth the nature of the sacrament,, 
and hath given occasion to many superstitions. 

The body of Christ is given, taken, and eaten in the 
Supper, only after a heavenly and spiritual manner ; and 
the means whereby the body of Christ is received and 
eaten in the Supper is faith. 

The Sacrament of the Lord's Supper was not by 
Christ's ordinance reserved, carried about, lifted up, or 
worshiped. 



90 Epworth Catechism. 

COMMENT. — Each one of these four paragraphs gives clear 
definition to certain Protestant beliefs in regard to the sacrament. 
In the first paragraph the Lord's Supper is affirmed to be a sign of 
the love that Christians ought to have among themselves. Yet this 
is by no means its chief and ordained significance. The Lord's 
Supper is rather a sacrament of our redemption by Christ's death. To 
partake of this sacrament rightly, worthily, and with faith, is to be- 
come partakers of the life of Christ. In the second paragraph the 
great error of the Roman Catholic Church is set forth. Transub- 
stantiation cannot be proved by Holy Writ. In the third it is asserted, 
how the body of Christ is given, taken, eaten in this Supper. It is 
partaken only after a heavenly and spiritual manner. And faith is 
the means. Thus, partakers of the Lord's Supper are engaged in a 
deeply religious exercise. Partaking of it is no formal acceptance of 
the elements, bread and wine, accompanied with some faint hope or 
superstitious belief, that somehow the eating and drinking of these 
elements will make some marvelous work and change. It is to 
bring the whole spiritual man in exercise, and to behold the loving 
work in our redemption, which our Lord accomplished. Thus par- 
taking, this sacrament becomes power unto fuller life in God. The 
last paragraph is the banishment, from Protestant usage, of those 
peculiar customs in the Roman Catholic Church, and other Churches, 
of reserving, carrying about, lifting up, or worshiping this sacrament. 
The sacrament of the Lord's Supper should ever be an occasion of 
comfort and joy. 

Art. 19. Of both Kinds. 

The Cup of the Lord is not to be denied to the lay 
people ; for both the parts of the Lord's Supper, by Christ's 
ordinance and commandment, ought to be administered to 
all Christians alike. 

COMMENT. — Another error of Romanism and other Christian 
Churches is opposed in this article. Each Protestant is entitled, 
according to his faith, to partake of the Lord's Supper in both kinds. 
Nay, more, each Protestant declares that this right is the birthright 
of every Christian. Comfort and joy in the sacrament of the Lord's 
Supper is extended through promise to each believer. 



Articles of Religion. 91 

vi. Concerning Masses. 

Art. 20. Of the one Oblation of Christ, finished upon 
the Cross. 

The offering of Christ, once made, is that perfect redemp- 
tion, propitiation, and satisfaction for all the sins of the 
whole world, both original and actual ; and there is none 
other satisfaction for sin but that alone. Wherefore the 
sacrifice of masses, in the which it is commonly said that 
the priest doth offer Christ for the quick and the dead to 
have remission of pain or guilt, is a blasphemous fable 
and dangerous deceit. 

COMMENT. — This article maintains the unique, perfect, and 
complete work, which the offering of Christ, once made, hath accom- 
plished. His offering for all sins was sufficient. It hath redeemed 
us. It hath propitiated God. It hath made satisfaction. Hence 
there is no other satisfaction for sin. Therefore the sacrifice of 
masses is blasphemous. 



vii. Concerning the Marriage of Ministers 

Art. 21. Of the Marriage of Ministers. 

The ministers of Christ are not commanded by God's 
law either to vow the estate of single life, or to abstain 
from marriage ; therefore it is lawful for them, as for all 
other Christians, to marry at their own discretion, as they 
shall judge the same to serve best to godliness. 

COMMENT. — Protestantism excludes no minister from the 
home-life. This article draws a sharp line of demarcation between 
the clergy of the Roman Catholic Churches and of the Greek and 
Protestant Churches. The right to the home belongs alike to the 
clergy and laity. This right is guaranteed by the word of God. 



92 Epworth Catechism. 

viii. Concerning Worship in the Churches. 

Art. 22. Of the Rites and Ceremonies of Churches. 

It is not necessary that rites and ceremonies should in 
all places be the same, or exactly alike ; for they have 
been always different, and may be changed according to 
the diversity of countries, times, and men's manners, so 
that nothing be ordained against God's word. Whoso- 
ever, through his private judgment, willingly and pur- 
posely doth openly break the rites and ceremonies of the 
Church to which he belongs, which are not repugnant to 
the word of God, and are ordained and approved by com- 
mon authority, ought to be rebuked openly (that others 
may fear to do the like), as one that offendeth against the 
common order of the Church, and woundeth the con- 
sciences of weak brethren. 

Every particular Church may ordain, change, or abolish 
rites and ceremonies, so that all things may be done to 
edification. 

COMMENT. — The many different communions, within the 
Protestant movement, made it obligatory upon those who formulated 
this article, that liberty be given in the matter of rites and ceremo- 
nies. Two restrictions, however, are made. No rite and no cere- 
mony may be ordained which is against the word of God. Also, each 
member must conform to the rites and ceremonies of the Church to 
which he belongs, or else be openly rebuked. This article repeats 
the statement of this liberty which is to be enjoyed by every particu- 
lar Church, so far as it has regard to rites and ceremonies. By this 
repetition it is indicated how important this liberty was regarded by 
the Protestant reformers. 

ix. Concerning a Christian Man's Obligations. 

Art. 23. Of the Rulers of the United States of 
America. 



Articles of Religion. 93 

The President, the Congress, the General Assemblies, 
the Governors, and the Councils of States, as the Delegates 
of the People, are the Rulers of the United States of Amer- 
ica, according to the divisions of power made to them by 
the Constitution of the United States, and by the Consti- 
tutions of their respective States. And the said States are 
a sovereign and independent Nation, and ought not to be 
subject to any foreign jurisdiction. 

COMMENT. — American Methodism will ever hold this article 
in highest esteem. It is the early and clear recognition of the gov- 
ernment of the United States. It is intruded among all the others, 
and is peculiarly American. The note attached to this article, in 
the Discipline of Methodism, requires of all its preachers and people 
to behave themselves as peaceable and orderly subjects, under what- 
ever government they may live. 

Art. 24. Of Christian Men's Goods. 

The riches and goods of Christians are not common, as 
touching the right, title, and possession of the same, as 
some do falsely boast. Notwithstanding, every man ought, 
of such things as he possesseth, liberally to give alms to 
the poor according to his ability. 

COMMENT. — Protestantism indorses no communism, which 
holds that the riches and goods of Christians are common, as touching 
right, title, and possession of the same. Yet a Christian man is 
under obligation liberally to give alms to the poor according to his 
ability. 

Art. 25. Of a Christian Man's Oath. 

As we confess that vain and rash swearing is forbidden 
Christian men by our Lord Jesus Christ and James his 
Apostle, so we judge that the Christian religion doth not 
prohibit, but that a man may swear when the magistrate 



94 Epworth Catechism. 

requireth, in a cause of faith and charity, so it be done 
according to the Prophet's teaching, in justice, judgment, 
and truth. t 

COMMENT. — A Christian man may make oath before a 
magistrate when such an oath is required. The oath should be made 
" in justice, judgment, and truth." 



GENERAL RULES. 

Methodism is thoroughly Protestant, and has no place, in its broad 
domains, for work of supererogation. Yet Methodism believes 
in works of attestation. It is fundamental with Methodism, that 
conduct should evidence Christian life. " There is only one 
condition previously required of those who desire admission into 
these Societies — a desire to flee from the wrath to come, and to be 
saved from their sins." Desire to be saved from sin, is the full 
creed of a Methodist. Hence the mourner's bench is indigenous to 
the Methodist Church. And at her altars seekers of religion bow. 



i. Concerning Avoidance of Evil. 

It is therefore expected of all who continue therein 
that they should continue to evidence their desire of sal- 
vation, 

First, By doing no harm, by avoiding evil of every 
kind, especially that which is most generally practiced ; 
such as, 

The taking of the name of God in vain; the profaning the day of 
the Lord, either by doing ordinary work therein or by buying or 
selling ; drunkenness, buying or selling spirituous liquors, or 
drinking them, unless in cases of extreme necessity; slavehold- 
ing ; buying or selling slaves ; fighting, quarreling, brawling, brother- 
going to law with brother ; returning evil for evil, or railing for rail- 
ing ; the using many words in buying or selling ; the buying or sell- 
ing goods that have not paid the duty ; the giving or taking things 
on usury — that is, unlawful interest ; uncharitable or unprofitable 
conversation, particularly speaking evil of magistrates or of minis- 
ters ; doing to others as we would not they should do unto us ; do- 
ing what we know is not for the glory of God, as : 

The putting on ol gold and costly apparel; the taking such diversions as cannot 
be used in the name of the Lord Jesus ; the singing those songs, or reading those 
books, which do not tend to the knowledge or love of God ; 



96 Epworth Catechism. 

Softness and needless self-indulgence ; laying up treasure upon 
earth ; borrowing without a probability of paying, or taking up goods 
without a probability of paying for them. 



ii. Concerning the Doing of Good. 

It is expected of all who continue in these societies 
that they should continue to evidence their desire of sal- 
vation, 

Second : By doing good ; by being in every kind 
merciful after their power ; as they have opportunity, do- 
ing good of every possible sort, and, as far as possible, to 
all men : 

To their bodies of the ability which God giveth, by giving food to 
the hungry, by clothing the naked, by visiting or helping them that 
are sick or in prison : 

To their souls, by instructing, reproving, or exhorting all we have 
any intercourse with ; trampling under foot that enthusiastic doctrine, 
that " we are not to do good unless our hearts be free to it." 

By doing good, especially to them that be of the house- 
hold of faith or groaning so to be ; 

Employing them preferably to others, buying one of another, 
Tielping each other in business ; and so much the more because the 
world will love its and them only. 

By all possible diligence and frugality, that the Gospel 
be not blamed. 

By running with patience the race which is set before 
them, denying themselves, and taking up their cross 
daily; submitting to bear the reproach of Christ, to be as 
the filth and. offscouring of the world, and looking that 
men should say all manner of evil of them falsely for the 
Lord's sake. 



General Rules. 97 

in. Concerning Attendance upon the Means of 
Grace. 

It is expected of all who desire to continue in these So- 
cieties that they shall continue to evidence their desire 
of salvation, 

Third, by attending upon all the ordinances of God ; 
such are : 

The Public Worship of God ; 

The Ministry of the Word, either read or expounded ; 
The Supper of the Lord ; 
Family and Private Prayer ; 
Searching the Scriptures ; 
Fasting or Abstinence. 
1 



THE APOSTLES' CREED. 

The Faiths of this Creed are fundamental to the Christian Reli- 
gion. By them all the branches of the Christian Church are united 
together. In them the Greek Church and the Roman Catholic 
Church, and the Protestant Churches, find a common inheritance. 
Therefore these faiths are essential, since no Christian Church denies 
them. It may be affirmed, that they constitute a Common Bond of 
Union among all Christian Churches. 



i. Concerning God the Father. 

I. Faith. I believe in God the Father Almighty, 
Maker of Heaven and Earth. 

COMMENT. — God, in His power, and God in Creatorship, 
are frequent themes of the Old Testament. It is in the Book of Job 
where God, as the Almighty, has its richest unfolding. The doc- 
trine of God the Maker attracted also in a most remarkable degree the 
pious thought of the Hebrew nation. But it was reserved for the 
New Testament to develop the doctrine of God the Father. Our 
Sonship and the Family of God constitute a center around which the 
affections of the Christian Church love to gather. The Christian 
heart responds with love to the words, "Our Father who art in 
heaven." 



it. Concerning Jesus Christ Our Saviour. 

2. Faith. And in Jesus Christ His only Son our 
Lord. 

COMMENT. — The relation of Jesus Christ to God and to us 
is the one subject around which the New Testament circles as the 
planets about their central sun. Jesus Christ is divine. He is the 
only begotten Son of God. This unique relation, which the Christ 
holds to God, exalts Him so that He therefore becomes our Lord. 



The Apostles' Creed. 99 

We are under His rulership. The New Testament expands the idea 
and mode and purpose of this ^government by the Christ. The 
divinity of Christ is affirmed in this faith and also His lordship 
over us. 

3. Faith. Who was conceived by the Holy Ghost, 
bora of the Virgin Mary. 

COMMENT. — The mystery of the incarnation is herein set 
forth. The distinct and peculiar nature of Christ is readily con- 
ceded, when we accept this statement of the manner of his genera- 
tion. We love the mother, because we love her child, even Jesus 
the Christ. 

4. Faith. Suffered under Pontius Pilate ; was crucified, 
dead, and buried. 

COMMENT. — The life of Christ is given here in briefest and 
clearest outline. He suffered. He was crucified, dead, and buried. 
He lived and His life terminated through the violence of mem The 
fact is only asserted. The great import of the fact is not even 
glanced at here. The fact, if believed, would unfold sometime its 
significance. Here is the doctrine of the humanity of Christ, delin- 
eated in boldest and simplest words. 

5. Faith. The third day He rose from the dead. 

COMMENT. — The Resurrection is the theme of this faith. 
Because the darkness of the tomb is broken, the tomb is not the end 
of hope with the Christian. There is for the Christian a Christmas 
Morn. There is also an Easter Morn. Each is a time of joy. 

6. Faith. He ascended into heaven, and sitteth on 
the right hand of God the Father Almighty. 

COMMENT. — The life in heaven is now the life of the resur- 
rected Christ. He rose, but not again to pass through the changes 
of human life. He rose and ascended into heaven where He lives, 
seated at the place of honor and power. The exalted Christ wins 
our love, even as the humble Christ did. In each state Christ at- 
tracted and attracts our deepest love. Our affections are set 
on things above. 



ioo Epworth Catechism. 

7. Faith. From thence He shall come to judge the 
quick and the dead. 

COMMENT. — There is a final judgment, according to the 
Christian faith. And our judge, in that day, is Jesus Christ. 
None can escape this judgment-bar. The living will be before it ; 
and the dead also will be raised up, in order to be present there. He 
will come to judge. Such is our faith. 



in. Concerning Salvation. 

8. Faith. I believe in the Holy Ghost. 

COMMENT. — The formulators of this creed complete here the 
statement of faith in the Trinity. It would seem that the Creed was 
developed under the Faith in the Trinity. If so, then its order in 
statement was determined by this Christian mysteiy. This order 
may be repi-esented thus: I believe — 

(1) In God and certain associated truths. 

(2) And in Jesus Christ and certain associated truths. 

(3) In the Holy Ghost and certain associated truths. 

This threefold division is certainly suggested by the form of the 
Creed. 

9. Faith. The Holy Catholic Church, the Communion 
of Saints. 

COMMENT.— The Holy Catholic Church is most accurately 
defined by the appositive expression, "The Communion of Saints." 
In the broadest and best sense the Holy Catholic Church is this com- 
munion. It should not escape notice that the word "Holy" is 
common to this faith and the preceding. It is the Holy Ghost, the 
Holy Catholic Church, or the Communion of the Holy. This fact 
indicates that Christians believe in the work of the Holy Ghost as 
specially within the Church. 



10. Faith. The forgiveness of sins. 






The Apostles' Creed. ioi 

COMMENT. — The Christian enters into the gospel of peace 
with this faith upon his lips. There is forgiveness of sins. The doc- 
trine of God the Father, of Christ his Son and our Saviour, of the 
Holy Ghost and the Communion of Saints, all have their special and 
marvelous relation to the doctrine of the Forgiveness of Sins. 
Forgiveness of Sins is the opening of the door which admits us unto 
the Father. The Forgiveness of Sins is the gospel which the 
Christian heralds to the world. 

11. Faith. The Resurrection of the body. 

COMMENT. — The resurrection of the body is so daring that 
none but the divine mind could have conceived such a conception. 
It is not the resurrection of one body, or of many bodies, but the 
resurrection of the bodies of all who have or may die. In face of 
this fact, each man should forecast the possibilities of the time, 
sequent to the Resurrection, for himself. 

12. Faith. And the Life Everlasting. 

COMMENT. — No death follows the time after the Resurrec- 
tion. Thereafter it is for all men everlasting life. Such is the 
twelfth faith of this Apostles' Creed. Nothing is affirmed as to the 
condition of men after the Resurrection. This life determines this 
condition. The character of each man, as wrought out in this life, 
is the determinant. The judge of this character, as scriptures teach 
and as this Creed affirms, is the Lord Jesus Christ. This faith only 
asserts the fact of Everlasting Life. Sin alone threatens the large 
hope for man in this Life Everlasting. The Christian proclaims his 
faith in the forgiveness of sins. Hence, in the forgiveness of sins, 
he grounds his hope of joy in the Life Everlasting. 



THE TEN COMMANDMENTS OF MOSES. 

These commandments are very old. They contain the great cen- 
tral truths connected with God and man, around which the Old 
Testament gathers. They are clothed with the highest authority, 
having had the indorsement of the Christ. Every branch of the 
Christian Church holds them in the highest reverence and inculcates 
obedience to them. They are practical, inspired precepts, to guide 
us in our worship of God and our relations with our neighbors. 



i. Concerning Duties toward God. 

First Commandment: I am Jehovah thy God; 
thou shalt have no other gods before me. 

COMMENT.— Jehovah is the God of Israel. As Jehovah, 
God revealed himself to this chosen people. He is known by other 
names in scripture. Still, for Israel, the peculiar and historical 
name is Jehovah. The revelation of Jehovah is the central theme of 
the Hebrew scriptures. He awakens their love. His anger at 
their sins arouses their fears. His mercies and loving-kindness win 
their gratitude. Jehovah is to have no rival. He must be supreme 
in their thoughts and minds ; also in our minds and thoughts. Such 
a faith is monotheistic. 

Second Commandment : Thou shalt not make unto 
thee any graven image, or any likeness of anything that is 
in the heaven above, or that is in the earth beneath, or 
that is in the water under the earth ; thou shalt not bow 
down thyself to them nor serve them. 

COMMENT. — Our worship and religious service belong only 
to Jehovah God. Nothing in all the universe, in heaven, in earth, 
or elsewhere, may be exalted, so as to be worshiped and served. 
This injunction excludes idolatry. 



The Ten Commandments. 103 

Third Commandment : Thou shalt not take the 
name of Jehovah thy God rn vain. 

COMMENT. — Here is taught reverence for the name of Jeho- 
vah. Each mention of His name is to be associated with noble 
thoughts and deeds. Our hours of meditation, not our hours of 
amusement, are only appropriately connected with the name of Je- 
hovah. It is sin and irreligious to mix up the name of Jehovah with 
the trifles and the momentary vexations of life. His name is to be 
reserved for the times when we fix our minds on things eternal. 

Fourth Commandment: Remember the Sabbath 
day to keep it holy : six days shalt thou labor and do all 
thy work ; but the seventh day is the Sabbath of Jehovah 
thy God. 

COMMENT. — It seems most strange, that Jehovah commands 
us to keep the Sabbath holy by ceasing from labor, by resting on 
His day. The day is kept holy, if therein we do no labor. Jeho- 
vah would make His day teach us the profound truth, that He is our 
rest. In Him we are to have peace. In a deep sense, holiness is 
restfulness in Jehovah. It is His voice, in greatest kindness, which 
commands that we remember to rest on the Sabbath day. 

11. Concerning Duties toward our Neighbors. 

Fifth Commandment : Honor thy father and thy 
mother, that thy days may be long upon the land which 
Jehovah thy God giveth thee. 

COMMENT.— This Fifth Commandment is the law of obedi- 
ence. The first duty among our fellows is duty related to those who 
are nearest us ; it is duty to our parents ; it is to " Honor father 
and mother." The names freighted with richest associations and 
memories are those of father and mother. Honor to them is in 
obedience. A reverent and loving submission is the right attitude of 
the child toward the parents. The discipline of the home in obedi- 
ence fits an individual to assume the obligations of a citizen and the 
obligations of a Christian. Both relations require submission to the 
law of obedience. 



104 Epworth Catechism. 

Sixth Commandment : Thou shalt not kilL 

COMMENT. — The Sixth Commandment is the law against 
anger. The extremest act of violent anger is murder. Yet this 
feeling is destructive everywhere. Christ unites with His interpre- 
tation of this commandment the deadly effects of anger in human 
life. There is ever danger in all outbreaks of anger. Control alone 
is security. 

Seventh Commandment : Thou shalt not commit 
adultery. 

COMMENT. — The Seventh Commandment is the law of pur- 
ity. There is significance in the place it occupies in the Decalogue. 
This commandment is the seventh. The number seven is the sym- 
bol of rest. The day of rest is the Sabbath, which is the seventh. 
Great restfulness is inseparable from purity. " Blessed are the pure 
in heart, for they shall see God." Seeing God is rest. The higher 
interpretation of this command is given by Christ. The impure in 
heart may be cleansed, and so find rest. 

Eighth Commandment : Thou shalt not steal. 

COMMENT. — The Eighth Commandment is the law of hon- 
esty. Our dealings with one another are regulated by this law. Fair- 
ness in transactions is honesty. The taking of wily advantage is 
dishonest. This law has a wide application. It is connected with 
barter and exchange. The breaking of this law is too common and 
our excuses are weak and foolish. 

Ninth Commandment: Thou shalt not bear false 
witness against thy neighbor. 

COMMENT.— The Ninth Commandment is the law of truth. 
Our words and our looks are involved in the keeping or the break- 
ing of this law. We should make things seem only what they are ; 
we should represent in words only what is warranted by fact. 
Truthfulness secures stability in human life. So great is the scope 
of the law of truth, that Christ affirms of Himself: " I am the truth." 
Endeavor to keep this law refines character and makes attractive 
each upholder of this law. 



The Ten Commandments. 105 

Tenth Commandment : Thou shalt not covet. 

COMMENT. — The Tenth Commandment is the law of con- 
tentment. Satisfaction with what we possess is contentment. God 
has sufficiently endowed with good gifts each man, so that in these 
gifts each may find enough to content his spirit. Envy is the fore- 
runner of many sins. Contentment is a wise confidence in the good- 
ness of God. It is the acknowledgment that what He withholds is 
for our good. Contentment leads to patience, which waits until God's 
time arrives for increasing His gifts. We honor God in content- 
ment. 



THE NINE BEATITUDES OF CHRIST. 

Blessedness for the human heart is the gospel which Christ pro- 
claimed to the world. His nine Beatitudes present in shortest com- 
pass all the secret of blessedness so far as it is concerned with the 
various appropriate conditions in human life. These Beatitudes are 
spoken to all our race — Jew, and Christian, and heathen. They are 
great showers of blessings, which fall with refreshment upon the 
needy hearts of men. They are a great sunshine, which kindles new 
life in despairing human hearts ; which chases away darkness and 
gloom from human spirits. Their fullness of meaning is witness to 
the divine nature of Him who gave them form and utterance. 



i. Concerning the Three Impoverishments and 
Blessedness. 

First Beatitude ; Blessed are the poor in spirit ; for 
theirs is the kingdom of heayen. 

COMMENT. — The first impoverishment is poverty of spirit. 
Some never feel this poverty. They are occupied wholly with the 
material. All that appeals to the senses, holds sway over their minds 
and hearts. For these there is nothing but the earth. Many truly 
feel poverty of spirit. Amid the pleasures of the senses, a deep and 
constant want is felt. The habitant of our body, even our spirit, 
obtrudes its needs and restlessly demands satisfaction. Those who 
feel the need of the Spirit are poor in spirit. They are called 
blessed and their portion is the kingdom of heaven. 

Second Beatitude : Blessed are they that mourn ; 
for they shall be comforted. 

COMMENT. — Mourning is the second impoverishment and is 
one of the profoundest feelings of the human spirit. Weeping is not 
mourning. A temporary sense of loss is not mourning. If these 
constituted mourning, comforting would be simply the drying up of 



The Beatitudes. 107 

our tears, and time only would be needed to erase the feeling of loss. 
Mourning is profounder. An abiding love is the necessary forerunner 
of a deep sense of loss. The severance, by death, of those who love, 
is the occasion of mourning. 

'Tis better to have loved and lost, 
Than never to have loved at all. 

The loss of loved ones is the occurrence which leads us to mourn. 
Those who mourn are blessed. Our love for one another is an un- 
conscious hand that touches upon the great love of God for us. Loss 
through our love is a pathway to God. Hence, our mourning is but a 
way, leading us to God, and by Him we are comforted. 

Third Beatitude : Blessed are the meek ; for they 
shall inherit the earth. 

COMMENT. — Meekness is the third impoverishment. This 
beatitude is the estimate of the Christ in respect to the world's great 
poor. The virtues of the poor, not the vices of the rich, have in- 
heritance in the earth. The hardships of the poor are serviceable 
in the paths of virtue. Yet this is not a beatitude which excludes 
the rich. Those with abundance may have meekness — do have it, 
when they act so that their worth and not their riches win them es- 
teem. Blessedness is guest of the humble-hearted, whether they be 
rich or poor in this world's goods. 



11. Concerning our Three Dual Needs and Bless- 
edness. 

(a) Need of Righteousness and Mercy. 

Fourth Beatitude : Blessed are they who hunger 
and thirst after righteousness ; for they shall be filled. 

COMMENT. — A need, as great as our life, is righteousness. 
Yet it is not the need of any physical demand. Not the body, but 
the man, needs righteousness. It is related to man as food is related 
to the body. Hence a man may hunger and thirst for righteousness. 
If food is withheld from the body, the body dies. So man dies, if 
he has not righteousness. Man must have righteousness. There is 



io8 Epworth Catechism. 

but one condition requisite and that is to hunger and to thirst for it. 
Really, this is a hunger and thirst for God. And they who so hun- 
ger shall be filled. 

Fifth Beatitude : Blessed are the merciful ; for they 
shall obtain mercy. 

COMMENT. — A dual need has two parts. One part of our 
first dual need is righteousness. The second part is mercy. 
Approach to God for righteousness brings us into such knowledge of 
His glorious character and kindness, that our own rejection of His 
goodness stands out most wickedly. And while we seek righteous- 
ness, we also beg mercy. This need for mercy is felt in every true 
heart that comes to God. Great is our privilege, since what we need 
from God is also what at times our fellows need from us. Not what 
is due, but what it is possible to accept, is the law of mercy. Kind- 
heartedness in our settlements one with another is mercy. If we 
show mercy, we shall obtain mercy. 

{b) Need of Purity and Peace. 
Sixth Beatitude : Blessed are the pure in heart; for 
they shall see God. 

COMMENT. — The Old Testament is a divine commentary on 
the words, " Thou God seest me." Our Lord said, " No man hath 
seen God at any time." The whole consuming desire of the good in 
all times has been to see God. This is the first part of our second 
dual need. The preparation for sight must be in the heart. The 
heart is only fitted to see God, when it is pure. We see God 
through pureness. Whatever contaminates, induces blindness God- 
ward. It is blessedness to see God ; it is blessedness, therefore, to 
be pure in heart. 

Seventh Beatitude : Blessed are the peacemakers; 
for they shall be called the children of God. 

COMMENT. — Blessedness is in peace. Unrest and agitation 
characterize our human lives. War, estrangement, contention, com- 
bine to increase restlessness among men. Everywhere there are 
powers at work which make for unrest. All this disturbance is 
traceable in the end to sin and its doings. God unites all holy en- 



The Beatitudes. 109 

deavor in order to remove sin from His universe. He has sent His Son 
and His Spirit among us. Their work and His own make for peace. 
When we unite our efforts with theirs, and are co-workers with God, 
-we become peacemakers. Peacemaking is blessedness ; and it is 
the work only of those who are the children of God. This second Dual 
Need is satisfied only when we see God, because we are pure in 
heart ; and when we are the children of God, because we are peace- 
makers. 

(c) Need of Succor and Reward. 

Eighth Beatitude ; Blessed are they which are per- 
secuted for righteousness' sake; for theirs is the kingdom. 

COMMENT. — The antagonism of the world to the righteous 
is grounded in an ineradicable hatred on the part of the world. The 
triumph of righteousness is the sure overthrow of the world. Hence, 
persecution for righteousness' sake is certain to follow. Neverthe- 
less, these persecuted ones are possessors of the kingdom of heaven. 
Here is their refuge. It is important to observe who are the pos- 
sessors of the kingdom of heaven. First, those who have poverty of 
spirit, who long for enrichment in their spirit, they have posses- 
sions in the kingdom of heaven ; secondly, those who suffer persecu- 
tion for righteousness' sake have possessions in the kingdom of 
heaven. 

Ninth Beatitude : Blessed are ye when men shall 
revile you and persecute you and say all manner of evil 
against you falsely, for My sake. Rejoice and be exceed- 
ing glad; for great is your reward in heaven: for so perse- 
cuted they the prophets which were before you. 

COMMENT. — "For My sake," is the new element in this 
beatitude. " For My sake," indicates a new field of endeavor, 
which is opened to men. The world will show a more bitter antag- 
onism toward those who live " for My sake " than it has done toward 
those who lived "for righteousness' sake." The struggle in My 
name brings nearer the doom of the world. Hence, not only perse- 
cution, but reviling and all manner of calumny will be the gifts of 
the world to you " for My sake." Yet, in all, rejoice and be exceed- 
ingly glad. Two reasons are given for rejoicing amid persecution 



no 



Epworth Catechism. 



and reviling ; first, because the reward is great in the kingdom of 
heaven, the return amply compensates ; secondly, because they per- 
secuted the prophets before you. Thus each one in Christ is graded 
with the mightiest powers for righteousness in all the past. Each one 
in Christ is object of such treatment as the prophets received. This 
third dual need is felt by all who contend on the earth for righteous- 
ness or for Christ, who is the power unto righteousness. The assur- 
ance of the kingdom of heaven meets in rich fullness this need. 
This assurance is succor in time of distress ; it is also good cheer in 
times when the world takes away our reputation for His sake. 



THE LORD'S PRAYER. 

Sweetly do these words fall upon our ears. They are the voicing 
of our heart's deepest desires and our most common and daily wants. 
Christ teaches us, in these words, how to pray. This prayer is more 
than Commandments ; is greater than Creed. It contains them all 
It is so simple, that a child may understand its import ; it is so pro- 
found, that our elders find in its words larger significance as they 
advance in years. On their knees, uttering the Lord's Prayer, all 
Christians become united. Differences of thought, of prejudices, 
variance of all kinds vanish, and we become one through our com- 
mon requests unto the Father. 

i. Invocation. 
Our Father who art in heaven. 

COMMENT.— It is Christ who leads us to the Father. The 
only begotten Son will bring His brethren unto His Father and 
theirs. The earth and all its appertainings fade before heaven and 
the Father who dwells therein. Not the earth, but heaven, hath for 
us greatest import. While we live on the earth, we should long only 
to be with Him above. Yet His care is now over us. He now lis- 
tens to us. But heaven is near earth only in such prayer as this 
which our Lord hath taught us. 

ii. Concerning the Three Purposes of the Fa- 
ther. 

(l.) Hallowed be Thy name. 

COMMENT. — Thy name — how great, how worthy, how good 
is Thy name. All the vast universe declares the greatness of the 
name of the Father. Each advance in knowledge of His works 
manifests their worthiness and hence proclaims the worthiness of His 
name. And our communion with Him acquaints us with His good- 



ii2 Epworth Catechism. 

ness. His name should be hallowed. It can never, without un- 
truth, be associated with malediction. It is also sinful to use the 
greatest, worthiest, and best name in moments of impatience and 
anger, or in connection with the follies and foibles of life. Let us 
hallow the name of the Father; for He purposeth to have His name 
hallowed. And who may hope to withstand the purpose of the 
Father ? 

(i?.) Thy kingdom come. 

COMMENT. — We know His kingdom must come. Silently 
but surely He is working out its establishment. The Father shall 
rule. Yea, He does rule. But it may be, He rules not in us. 
Prayer for His kingdom is prayer for peace and rest in our hearts 
and lives. Repose and love, not restlessness and fear, accompany 
His dominion. 

(j.) Thy will be done on earth as it is in heaven. 

COMMENT.— The will of the Father is good will for us. The 
angel song, heard by the shepherds, is a message of good will from 
the Father. The harmony of heaven is the type for earth. Concord 
is the purpose of the Father. Each of these purposes of the Father 
is, in this prayer, the earnest wish and longing of us who pray. 
Thus the divine purposes and human longings become reconciled in 
ihe Lord's Prayer. 



in. Concerning our Two Dual Needs and the 
Father. 

(a) The Need of Bread and Forgiveness. 

Give us this day our daily bread ; and forgive us our 
debts, as we forgive our debtors. 

COMMENT. — Man is body and spirit. Bread cannot be 
made without grain and water. Hence we pray for the gift of God's 
providence over our bodily needs in the words, "our daily bread." 
There is but one need of the spirit. Its supply is forerunner of all 
else. This need is forgiveness. Yes, forgiveness even of one 



The Lord's Prayer. 113 

another do we need. And we need also forgiveness of the Father 
Forgiveness is the support of-the spirit. They that show it and they 
that receive it are equally blessed. 

{b) The Need of Guidance and Deliverance. 

And lead us not into temptation, but deliver us from 

evil. 

COMMENT. — Guidance is pre-eminently the work of the Holy 
Spirit. Hence this petition is prayer for the Holy Spirit. In the 
prayer it is stated negatively, " Lead us not into temptation." The 
affirmative statement is, Lead us away from temptation. The 
weakness in us makes us dread temptation. Furthermore, deliverance 
from evil is pre-eminently the work of the Christ, who is our deliv- 
erer. Thus this second dual need has its full supply in the gifts, 
which the Father has bestowed upon us, in His Holy Spirit and His 
beloved Son. 

IV. DOXOLOGY. 

For thine is the kingdom and the power and the glory 
forever. Amen. 

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